# Commentary on Colossians - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Colossenses* - 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-colossenses/ - Passages: 53 ## Prologue to the Commentary on Colossians - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The prologue explains that Paul writes to keep the Colossians from false teachers who urged reverence for the cosmic elements, and to fix their hope on Christ alone. ### Latin text PROLOGOS. Colossenses pseudoapostoli evertere nitebantur, at post praedicationem Epaphrae sive Archippi philosophicis disputationibus irretirent simplicitatem mentis eorum: ne spernerent rationes elementorum, quibus quasi gubernatur vita humana. Idcirco bos Apostolus hortatur per epistolam, et admonet ne alicui praeter Christum aliquam gsse spem putarent, et deciperentur. CAPUT PRIMUM. ### English translation (Claude) Prologue. False apostles were striving to overturn the Colossians, so that after the preaching of Epaphras or Archippus they might ensnare the simplicity of their minds with philosophical disputations: that they should not despise the principles of the elements, by which human life is supposedly governed. Therefore the Apostle exhorts them by letter and admonishes them not to think that there is any hope in anyone besides Christ, and so be deceived. Chapter one. ### Scripture references - Col 1:7: allusion, medium confidence - Col 4:17: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Col. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/0-1). ## Commentary on Colossians 1:1–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul greets the Colossians in his usual way. ### Latin text Paulus apostolus Jesu per voluntatem Dei, et Christi Timotheus frater, his qui sunt Colossis, sanctis et fidelibus fratribus in Christo Jesu. Gratia vobis et pax a Deo Patre nostro , et Domino Jesu Christo. Caput epistolæ solito more scribit ad eos, in quo et sanctis et fidelibus fratribus litteras se ordinare prosequitur, quibus exoptat Dei gratiam manere per Christum. ### English translation (Claude) “Paul, an apostle of Jesus Christ by the will of God, and Timothy our brother, to those who are at Colossae, holy and faithful brothers in Christ Jesus. Grace to you and peace from God our Father and the Lord Jesus Christ.” He writes the heading of the letter to them in his usual way, in which he goes on to address his letter to the holy and faithful brothers, for whom he wishes that God's grace may remain through Christ. ### Scripture references - Col 1:1: quotation, high confidence - Col 1:2: quotation, high confidence ### Translation notes - The section covers Col 1:1–2. The digital text has displaced words (“apostolus Jesu … et Christi Timotheus”); translated by the order of the verse. ### Citation (SBL) Ambrosiaster, Col. 1.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-1). ## Commentary on Colossians 1:4–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-4 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul thanks God for the Colossians' faith and love, which rest on the hope laid up in heaven. ### Latin text Gratias agimus Deo et Patri Domini nostri Jesu Christi, semper pro vobis drantes , audita fide vestra in Christo Jesu, et dlleciione, quam habetis in omnes sanctos propter spem , quæ reposita tat vobis in cœlis, quam ahte alldiati, in verbo veritatis Evallgelii, quod pervenit ad vos, sicut et in universum mundum. Quoniam dignum habuit Deus credere istis Filium suum , gratias ei refert in orationibus suis. Deinde propter charitatem, quam habebant in sanctos, a fidi quia pro hac spes firma est aput Deum, qaa remuneraturus credive credentes ei diligentes se invicem, auctore Christo, cujus nomen pervenit ad omnes gentes, ut Et multiplicentur in fide ejus. ### English translation (Claude) “We give thanks to God and the Father of our Lord Jesus Christ, always praying for you, having heard of your faith in Christ Jesus and the love that you have toward all the saints, because of the hope that is laid up for you in heaven, which you heard before in the word of the truth of the gospel, which has come to you, as also in the whole world.” Since God has held them worthy to entrust his Son to them, he gives him thanks in his prayers. Then he gives thanks because of the love they had toward the saints, trusting that for this there is a firm hope with God, by which he will reward those who believe in him and love one another, Christ being the author, whose name has reached all nations, so that they may be multiplied in faith in him. ### Scripture references - Col 1:3: quotation, high confidence - Col 1:4: quotation, high confidence - Col 1:5: quotation, high confidence - Col 1:6: quotation, high confidence ### Translation notes - The lemma begins with Col 1:3 and runs into 1:6. ### Citation (SBL) Ambrosiaster, Col. 1.4 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-4). ## Commentary on Colossians 1:7–8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-7 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Colossians' faith bears fruit and draws others; Paul prays that they may know God's will so their devotion may be wise and fruitful. ### Latin text eat fructificans et crescens, sicut et in vobis, ex qua die audistis et cognovistis gratiam Dei in veritate, prout didicistis ab Epaphra dilecto conservo nostro, qui est fidelis pro vobis minister,Christi, qui etiam nolam fecit nabis vestram dilectionem in spiritu. In exemplum cæterarum gentium nos crescere et fructum vitalem facere alacri sermone prosequitur; tit ex eo quod Dei gratiam perceperunt, proficerent et numero et'opere, adjungentes fidei suæ qui fierent fratres eorum in Christo. Exemplo enim bonorum operum illorum attracti sunt multi, teste illis Epaphra, qui eis ministravit gratiam Christi vice Apostoli, quam statiin 'imbiberunt ut potum spiritalem in Domini charitate, quæ non in carne est, sed ih spiritu. (Vers. 9, '10.) Idcirco et nos ex qua die audivimus , non cessamus pro uobis oranles et postulantes; ut impleamini agnitione volunlati, ejus in omni sapientia et intellectu spiritali in hoc, ut ambuletis digne eo ad omne plocitum in onmi opere bone. Audiens Apostolus devotum ac promptam voluntatem illorum circa fidem Christi ł orat pro eis; ut propensius agnita voluntate Dei, rationabili opere explerent devotionem, quam audita fide Christi didicerant, ne tam Hda mentis dicatio, et robur fidei, dum inconsulte aliquid et imperite conficeret, laboris sui fructum amitteret. .Hoc enim libenter accepto fertur, quod devoto fit animo, et prudenter ### English translation (Claude) “Is bearing fruit and growing, as also among you, from the day you heard and knew the grace of God in truth, as you learned from Epaphras our beloved fellow servant, who is a faithful minister of Christ for you, who also made known to us your love in the spirit.” He goes on with eager speech to say that they too are growing and bearing life-giving fruit, as an example to the other nations; so that, from the fact that they have received God's grace, they may advance both in number and in work, adding to their faith those who would become their brothers in Christ. For by the example of their good works many were drawn, Epaphras being witness for them, who ministered to them the grace of Christ in the Apostle's stead, which they at once drank in as a spiritual drink in the love of the Lord, which is not in the flesh but in the spirit. “Therefore we too, from the day we heard, do not cease praying and asking for you, that you may be filled with the knowledge of his will in all wisdom and spiritual understanding, so that you may walk worthily of him, to every good pleasure, in every good work.” The Apostle, hearing of their devoted and ready will toward the faith of Christ, prays for them that, having more fully recognized God's will, they may fulfil with reasonable works the devotion they had learned on hearing the faith of Christ; lest so faithful a dedication of mind and strength of faith, by doing something unadvisedly and unskilfully, should lose the fruit of its labour. For that is gladly accepted which is done with a devoted mind, and prudently. ### Scripture references - Col 1:6: quotation, high confidence - Col 1:7: quotation, high confidence - Col 1:8: quotation, high confidence - Col 1:9: quotation, high confidence - Col 1:10: quotation, high confidence ### Translation notes - The lemma begins with the end of Col 1:6 and covers 1:7–10 (Migne's marker “Vers. 9, 10” is not translated). ### Citation (SBL) Ambrosiaster, Col. 1.7 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-7). ## Commentary on Colossians 1:11–13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-11 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers should grow in knowledge and patience, giving thanks to God, who rescued them from the darkness of the underworld into his Son's kingdom; since Christ's victory, the faithful who die are led to heaven. ### Latin text Fructificantes et crescentes in agnitionem Dei, in omni virtute robur capiente. secundum potentiam gloriæ ejus in omnem patientiam et longallimitatelll, cum gaudio gralias agentes Deo et Patri, qui vocavit vos in partem sortis sanctorum in lumine, qui liberavit nos a potestate tenebrarum, et transtulit in regnum Filii charitatis suæ. Incrementum operum eorum cum scientia vult fieri, ut non ignorent fidei suæ spem; tunc enim firmi et stabiles promissa sunt, si advertant quæ pro fide promissa sunt, et quanta sit potentia glorias majestatis Dei in patientia; ut longa exspectatione sustineat humanum genus, quod irreverentia sua non solum negligit Creatorem, verum persequitur amantes eum : ut et ipsi similiter pa. ticutes sint, ut supportent probra et maledicta infidelium, vel si illata fuerit pressura, exspectantes judicium Dei, nec dubitantes de eo, magis autem gaudentes in promissa vita cum gratiarum actionibus Deo, qui dignatus est advocare et inducere gentes in promissionem Judæorum, quæ est lumen æternum, id est, vita æterna, veritas perpetua. Liberati enim de conditione tenebrarum , hoc est , eruti de inferno , in quo tenebamur a diabolo tam ex proprio quam ex lictoAdae, qui est pater omnium peccantium, translati suntus per fidem in regnum caeleste Filii Dei; ut ostenderet nobis Deus quo amore-diligit nos, quando attollens nos de imo lartari, induxit in cælos cum vero Filio suo. Jam enim omnes credentes, qui fixa mente devoti sunt, exeuntes de sæculo , duce dextræ 'patris Angelo , inducuntur in cœlos, quod ante devictam mortem concessum non erat. ### English translation (Claude) “Bearing fruit and growing in the knowledge of God, gaining strength in all power according to the might of his glory, unto all patience and long-suffering, with joy giving thanks to God and the Father, who has called you into the share of the lot of the saints in light, who has delivered us from the power of darkness and transferred us into the kingdom of the Son of his love.” He wants the growth of their works to come with knowledge, so that they may not be ignorant of the hope of their faith; for they are then firm and steadfast if they attend to what has been promised for faith, and how great is the power of the glory of God's majesty in patience; so that with long waiting he bears with the human race, which in its irreverence not only neglects the Creator but persecutes those who love him; so that they too may be likewise patient, bearing the reproaches and curses of unbelievers, or affliction if it is inflicted, awaiting God's judgment and not doubting it, but rather rejoicing in the promised life with thanksgiving to God, who deigned to call and bring the gentiles into the promise of the Jews, which is eternal light, that is, eternal life, everlasting truth. For, freed from the condition of darkness, that is, rescued from the underworld, in which we were held by the devil both by our own offence and by that of Adam, who is the father of all who sin, we have been transferred through faith into the heavenly kingdom of the Son of God; so that God might show us with what love he loves us, when, lifting us from the depth of Tartarus, he brought us into heaven with his true Son. For now all believers who are devoted with steadfast mind, departing from the world, are brought into heaven, an angel of the Father's right hand leading them, which was not granted before death was conquered. ### Scripture references - Col 1:11: quotation, high confidence - Col 1:12: quotation, high confidence - Col 1:13: quotation, high confidence - Rom 5:12: allusion, medium confidence ### Translation notes - The section covers Col 1:11–13. The statements about the underworld and the angel who leads the faithful to heaven are translated as written. ### Citation (SBL) Ambrosiaster, Col. 1.11 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-11). ## Commentary on Colossians 1:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-14 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Christ come redemption and release from the underworld; he is the image of the invisible God not as something visible but as equal in nature to the Father, seen through his divine works, while the Father never appeared. ### Latin text 1n quo habemu, redemptionem, et remissionem peccatorum. In hujus Filii sui regnum transtulit nos Deus, per quem nos redemit, et manumisit ; reinissio enim peccatorum liberos facit, ut liberati debitis, teneri obnoxii non possint. Nam sine fide Christi nullus egressus de inferno est; quia ohligatus peccaUs exire jahuas tartari non potest. Qui est imago invisibilia Dei. e Invisibilis Dei imago visibilis esse non potest, alioquin nec imago est; quod enim invisibile est, pingi non potest, nec enim visibilis potest invisibilem videre,; aut enim corpus est, qUod vldetUr, aut figura, aut aliqua informata substantia, qnam fert acies oculorulII. lotum t:lmen corpus est: Deus autem, qui ab iis omnibus alienus est, quomodo potest imaginem habere visihilem? Sed ideo sic dicitur, ut talis Filius intelligatur, qualis est Pater; ut quia de ipso cst, et nihil distat ab eo in divinitate naturæ, imago ejus dicatur et forma; ne alius Deus a perfidis crederetur, quamvis nomine ipso hoc contineatur; ideo enim verus Dei FiliuS dicitur, ut de ipso esse credatur. Sed propter malam intelligentiam etiam hoc additum est, ut et imago ejus dicatur; ut cum apparet, licet in figura bumaua, aut certe in igne, ut ad Moysen (Exod. III, 2), uon ipse Pater intelligatur esse, sed Filius: et per id quod imago ejus dicitur, nihil ab eo distare credatur. Unde dicit ad Philippum : Philippe, gui me videt, videt et Patrem. Quomodo tu dicis : Ostende nobis Patrem ? Non credis quia ego ill Patre, et Pater in me eat (Jocn. XIV, 9.) ? Haec est unitas et substantialitas Patris et filii, ut invicem sint; ut qui vidct Filium, vidcat et Patrem. Nunc videamus quomodo visus est Filius ; ut proinde intelligamus qua ralione Philippus videndo Filium, videat et Patrem. Intellectu certe operum divinorum viderunt Fllium, non carnalibus oculis. Quae operatus est Filius, dixit esse Patris; ut unitatem virtutis ostenderet. Eodem genere visus est et a Jacob; unde nomen accepit Israel, id eSI, homo videns Deum (Gen. XXXII, 28). Propter hoc ergo imago est dictus invisibilis Dei; ut ipse esse intelligeretur, qui per intellectum visus est Deus: Putrem autem numquam ullo modo apparuisse, sicut dictum est in Evangelio: Deum nemo vidit umquam (Joan. 1, i8). ### English translation (Claude) “In whom we have redemption and the remission of sins.” Into the kingdom of this his Son God has transferred us, through whom he redeemed and set us free; for remission of sins makes people free, so that, freed from debts, they cannot be held liable. For without faith in Christ there is no going out from the underworld, because one bound by sins cannot leave the gates of Tartarus. “Who is the image of the invisible God.” The image of the invisible God cannot be visible, otherwise it is not an image; for what is invisible cannot be painted, nor can a visible one see the invisible; for what is seen is either a body, or a figure, or some formed substance that the sight of the eyes can take in. All this, however, is body; but God, who is foreign to all these, how can he have a visible image? But it is said so, that the Son may be understood to be such as the Father is; so that, because he is from him and differs from him in nothing in the divinity of nature, he may be called his image and form, lest another God be believed by the faithless, although this is contained in the very name; for this is why he is called the true Son of God, so that he may be believed to be from him. But because of bad understanding this too was added, that he be called his image; so that when he appears, even in human form, or indeed in fire, as to Moses (Exod 3:2), it may be understood that it is not the Father himself but the Son; and through his being called his image, he may be believed to differ from him in nothing. Hence he says to Philip: “Philip, whoever sees me sees the Father also. How do you say, Show us the Father? Do you not believe that I am in the Father and the Father is in me?” (John 14:9–10). This is the unity and consubstantiality of the Father and the Son: that they are in each other, so that one who sees the Son sees the Father too. Now let us see how the Son was seen, so that from this we may understand by what reason Philip, seeing the Son, sees the Father too. Certainly they saw the Son by understanding his divine works, not with fleshly eyes. What the Son worked he said were the Father's, to show the unity of power. In the same way he was seen by Jacob too, whence he received the name Israel, that is, a man seeing God (Gen 32:28–30). For this reason, then, he is called the image of the invisible God: so that he might be understood to be the one who was seen as God through understanding; but that the Father never appeared in any way, as it is said in the gospel: “No one has ever seen God” (John 1:18). ### Scripture references - Col 1:14: quotation, high confidence - Col 1:15: quotation, high confidence - Exod 3:2: allusion, high confidence - John 14:9: quotation, high confidence - John 14:10: quotation, high confidence - Gen 32:28: allusion, high confidence - Gen 32:30: allusion, high confidence - John 1:18: quotation, high confidence ### Translation notes - The section covers Col 1:14–15a. Trinitarian reasoning (the Son as the one who appeared in the theophanies) is translated as written. ### Citation (SBL) Ambrosiaster, Col. 1.14 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-14). ## Commentary on Colossians 1:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-16 - Source: PL 17:423 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is begotten, not created, before all creation; all things, including the angelic powers, were made through him from nothing and hold together in him; as he made all, so he restores all, first from the dead. ### Latin text Primogenitus universæ creaturæ. Ante omnem creaturam , genitum Filium non creatum , testatur; ut secerneret nativitatem ejus a creaturæ factura : et ut hoc penitus clarescat, subjecit : Quia ill ipso condita sunt omnia in cælis et in terra. visibilia et invisibilia , sive Throni, aive Dominationes, aive Principatua, sive Potestates, oMma per ipsum et in ipso condita sunt. Non solum in eo magnificum et gloriosum significat Christum ; quia antequam fierent omnia, natus est: sed et in ipso dicit omnia condita, hoc est, ut omnium potentia in eo esse credatur, a et ideo profecta , dum omnia fiunt per ipsum: hoc est autem caput esse totius creaturae; quia ipso ut sint, esse cæperunt. Ideo autem quæ ab ipso facta sunt, per ipsum facta diculltur; quia ad hoc natus est, ut faceret creaturam: hoc est, fecisse in eo , et per eum. Nec enim sibi naH- vitas sua proficit, sed nobis; quia non eguit nasci, e qui in his erat. Quomodo fit unicus Dei Patris Filius, quomodo ipse novit quiB ingenita sunt Dei Patris? Erat enim in Deo, qui processit de Deo, ita ut unus esset Deus : ac sic fit, ut neque diminutio sit Patris, neque profectus Filii, dum nascitur. Et ut apertius tradat quæ et quanta sit potentia Filii, ostendit quae per ipsum sim, nempe Throni, Dominationes et Principatus, ac Potestates; ut proinde om. nino minus nihil in cu esse credatur, quam ill Patre. (Vers. 17.j Et ipse est ante omnes. Ante omnes hic est ; quia hic solus de Deo Patre natus est, de ingenita utique substantia Dei. Haec autem virtute ejus, qnam per generationem habet a Patre, substiterunt; non ut communio eis substantiæ sit cum eo, sed ex nihilo nutu Dei Patris Filio agente cæperunt. Et cuncta in ipso constant. In ipso constant, quia sinc eo nihil sunt ; uisi enim huic fuerint subdita, errore devia, quasi perditioni fient obnoxia. (Vers. <8.) Et ipse eat caput corporis Ecclesiæ, qui est principium, primogenitus ex mortuis; ut fiat ill omnibus ipse primatum tenent. Ecclesiae caput est Christus, si tamen omnes unum sentiant cœlestes et terreni: ut sint Ecclesia, hoc est, unius fidei: si quominus truncati capite totius corporis, id est, a Creatore suo sejuncti, amentia quadam et vanitate bacchantur. Qui est principium, primogenitus ex mortuis ; ul fiat in omnibus ipse primatum tenens. Quoniam omnia per ipsum sunt, per ipsum denuo negligentia quadam facto caduca, reformanda fuerunt; lie ad injuriam ejus pertineret, si opus ejus per alterum rcstauratum fuisset; ut quomodo ante omnes natus est, sic iterum ante omnes primus esset ex resurrectione mortuorum, reddita pristina vita; ante omnia enim natus est de Deo, ut cuncta crearet, quae non erant. Iterum autem accepta carne de virgine natus est, ut peccatum quod ex virgioe Eva intraverat in mundum, aboleret. Natus ergo, et mortuus resurrexit, ut quæ primum fecerat, postea iterum recrearet; quia per errorem fuerant velut mortua, ut semper in omni vita sit primus et princeps. , ### English translation (Claude) “The firstborn of all creation.” He testifies that the Son was begotten before all creation, not created, so as to distinguish his birth from the making of creation; and to make this wholly clear he added: “For in him were founded all things in heaven and on earth, visible and invisible, whether Thrones or Dominions or Principalities or Powers; all things were founded through him and in him.” He signifies Christ as magnificent and glorious not only in this, that he was born before all things were made, but he also says that in him all things were founded, that is, so that the power of all things may be believed to be in him, and therefore to have gone forth, since all things are made through him; and this is to be the head of the whole creation, because they began to be so as to exist through him. And the things made by him are said to be made through him for this reason, that he was born to make the creation; this is to have made in him and through him. For his birth profited not himself but us, because he who was in these things had no need to be born. How is he the only Son of God the Father, how does he himself know the things that are unbegotten of God the Father? For he was in God, who proceeded from God, so that God might be one; and so it comes about that there is neither diminution of the Father nor increase of the Son when he is born. And to hand on more plainly what and how great is the Son's power, he shows the things that are through him, namely Thrones, Dominions, Principalities, and Powers; so that accordingly nothing whatever may be believed to be less in him than in the Father. “And he is before all.” He is before all because he alone was born of God the Father, of the unbegotten substance of God. But these things subsisted by his power, which he has from the Father by generation; not so that they have communion of substance with him, but they began from nothing by the will of God the Father, the Son acting. “And all things hold together in him.” They hold together in him because without him they are nothing; for unless they are subject to him, gone astray by error, they become liable as it were to perdition. “And he is the head of the body, the church, who is the beginning, the firstborn from the dead, so that in all things he himself may hold the first place.” Christ is the head of the church, provided all, heavenly and earthly, think the same thing, so as to be the church, that is, of one faith; if not, cut off from the head of the whole body, that is, separated from their Creator, they rave with a kind of madness and vanity. “Who is the beginning, the firstborn from the dead, so that in all things he himself may hold the first place.” Since all things are through him, through him they had to be re-formed, having become fallen through a kind of negligence; lest it be an injury to him if his work had been restored through another; so that as he was born before all, so again he might be first before all from the resurrection of the dead, former life restored; for he was born of God before all things to create all things that were not. And again, having taken flesh, he was born of a virgin, to abolish the sin that had entered the world through the virgin Eve. Born, then, and having died, he rose again, so as to recreate afterwards what he had first made, because through error they had become as it were dead; so that in all life he may always be first and chief. ### Scripture references - Col 1:15: quotation, high confidence - Col 1:16: quotation, high confidence - Col 1:17: quotation, high confidence - Col 1:18: quotation, high confidence - Gen 3:6: allusion, medium confidence ### Translation notes - The lemma begins with Col 1:15b and covers 1:16–18 (Migne's markers “Vers. 17” and “Vers. 18” are not translated). The anti-Arian reasoning is translated as written; one sentence (“how does he himself know the things that are unbegotten”) is corrupt in the digital text and translated by sense. ### Citation (SBL) Ambrosiaster, Col. 1.16 (PL 17:423; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-16). ## Commentary on Colossians 1:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-19 - Source: PL 17:423–425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All fulness dwells in Christ, who can create, restore, give life, and judge, and so is perfect God. ### Latin text Quia in ipso complacuit Patri omnene plenitudinem inhabitare. Plenitudo in ipso est et manet; quia omnia potest semper, ut nihil exceptum sit, quod non per eum possit præstari; ut et faceret, et reformaret, et lapsa erigeret, et mortua vivifica. rei. Unde ait : Sicut habet Pater vitam in semetipso ; ita dedit et Filio vitam habere in semetipso.(Joan. v, 26); et : Sicut Pater suscitat mortuos et vivificat, sic et Filius quoa vult, vivificat. Nec enim Pater judicat quemquam, aed omne judicium dedit Filio (Ibid., 21, 22). Quid tam justum, nisi ut horum quae fecit per illum, ip,i daret judicium, e ut omnis plenitudo divinitatis habitaret in ipso per id, quod diximus omnem illum potestatem in se habere: hoc est, Deum esse perfectum; qui euim hæc omnia non habet, non est Deus. ### English translation (Claude) “For in him it pleased the Father that all fulness should dwell.” The fulness is in him and remains, because he can always do all things, so that nothing is excepted that cannot be granted through him: both to make, and to re-form, and to raise up what had fallen, and to give life to the dead. Hence he says: “As the Father has life in himself, so he has given to the Son also to have life in himself” (John 5:26); and: “As the Father raises the dead and gives life, so the Son also gives life to whom he wills. For the Father judges no one, but has given all judgment to the Son” (John 5:21–22). What is so just as that he should give him judgment over the things that he made through him, so that all the fulness of divinity might dwell in him, through what we said, that he has all power in himself: that is, that he is perfect God; for one who does not have all these is not God. ### Scripture references - Col 1:19: quotation, high confidence - John 5:26: quotation, high confidence - John 5:21: quotation, high confidence - John 5:22: quotation, high confidence - Col 2:9: allusion, high confidence ### Translation notes - Ambrosiaster's text reads “it pleased the Father”, making the Father the subject explicitly. ### Citation (SBL) Ambrosiaster, Col. 1.19 (PL 17:423–425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-19). ## Commentary on Colossians 1:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-20 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God reconciled all things in heaven and on earth through the incarnate Christ's teaching and death, so that his creatures might live in him their author. ### Latin text Et per eum reconciliare omnia in ipsum, pacificans per sanguinem erucis ejus, a aive quæ in cælis sunt, sive quæ in terris. Hoc est quod supra memoravit, quia ut ea omnia , quæ fecit, per illum restauraret, cum errore quodam discreparc jam cœpissent ab invicem, nec non et ab auctorc (est enim adhuc error in carnalibus cœlis) humiliavit eum, incarnando illum, ut homo factus ostenderet ac doceret quomodo possent ea, quæ in firmamento sunt, et super terram reconciliari Creatori. Quod ut ad perfectum perduceret , occidi se passus est propter homines; ut quos apuli superos docuerat, exeuntes hinc a morte secunda teneri non possint ; ut doctrina ejus fructum haberet primæ institutionis, et omnia facta per ipsum viverent in ipso quasi in auctore, sicut Petrus fatetur in Actibus apostolorum ( Act. III, 15). ### English translation (Claude) “And through him to reconcile all things to himself, making peace through the blood of his cross, whether the things that are in heaven or the things that are on earth.” This is what he mentioned above: that, so as to restore through him all the things he had made, since through some error they had already begun to be at variance with one another and with their author (for there is still error in the fleshly heavens), he humbled him by making him incarnate, so that, made man, he might show and teach how the things that are in the firmament and on earth could be reconciled to the Creator. And to bring this to completion, he allowed himself to be killed for human beings, so that those whom he had taught the higher things, when they leave here, might not be held by the second death; so that his teaching might have the fruit of the first institution, and all things made through him might live in him as in their author, as Peter confesses in the Acts of the Apostles (Acts 3:15). ### Scripture references - Col 1:20: quotation, high confidence - Acts 3:15: allusion, high confidence ### Citation (SBL) Ambrosiaster, Col. 1.20 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-20). ## Commentary on Colossians 1:21–22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-21 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles, once enemies of God's counsels and devoted to idols, have been freely reconciled through Christ's death and must remain holy for the judgment. ### Latin text Et vos quondam alienatos et inimicos comitiorum ejus in operibus illiquis, nunc autem reconciliatos in corpore carnis ejus per mortem, exhibere oportet vos sanctos et imtnaculalos et irreprehensos in conspectu suo. Quale donum Dei sit erga gentes memorat, ut ostendat eos debitores, et quidem multum, in gratiarum actionibus Dei; qui cum inimici essent consiliorum ejus, quibus decrevit visitare genas humanum per famulum suum Moysen, cujus doctrinam et potestatem non receperunt, devoti idolis suis, immo operibus iniquis; adoraverunt enim opera sua, quae fecerunt: misericordia autem et providentia Dei requisivit eos; ut gratuito Dei gratiam consequerentur, redeuntes ad eum in conscientia munda; ut in die judicii dum nihil erroris veteris inveniretur in his, adcorporarentur Creatori suo , qui ut prodesset humano generi, incarnatus homo factus est, ut in carne sua vinceret mortem. ### English translation (Claude) “And you, once estranged and enemies of his counsels in wicked works, but now reconciled in the body of his flesh through death, must present yourselves holy and spotless and blameless in his sight.” He recalls what a gift of God it is toward the gentiles, to show them to be debtors, and greatly so, in thanksgiving to God; who, when they were enemies of his counsels, by which he decided to visit the human race through his servant Moses, whose teaching and authority they did not receive, being devoted to their idols, indeed to their wicked works (for they worshipped their own works which they had made), yet the mercy and providence of God sought them out, so that they might obtain God's grace freely, returning to him with a clean conscience; so that in the day of judgment, nothing of the old error being found in them, they might be incorporated into their Creator, who, to benefit the human race, became incarnate as man, so as to conquer death in his flesh. ### Scripture references - Col 1:21: quotation, high confidence - Col 1:22: quotation, high confidence ### Translation notes - The section covers Col 1:21–22. Ambrosiaster's text reads “enemies of his counsels” where the Greek has “enemies in mind”. ### Citation (SBL) Ambrosiaster, Col. 1.21 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-21). ## Commentary on Colossians 1:23–24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-23 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's sufferings, continued in the persecution of his apostle, profit only those who remain in the faith; since all depends on Christ, no element, angel, or power is to be worshipped. ### Latin text Si quidem perseveratis in fide fundati, stabiles et immobiles a ape Euangelii, quod audistia, quod prædicatum est in universa creatura, quæ sub cœlo eat. Cujus factus sum ego Paulus minister, qui nunc gaudeo in passionibus pro vobis, et suppleo reliquias pressurarum Christi in carne mea pro corpore eius, quod est Ecclesia. In tribulationibus, quas patiebatur, exsultare se fatetur; quia profectum suum videt in fide credentium. Non est enim inanis tribulatio , quando eum pro quo patitur, acquirit ad vitam. Quas passiones Christo dicit inferri, cujus utique doctrinam persequuntur; ut et perfidos gravet impietatis suæ credulitate, ei fidelibus Dei praedicet charitatem, cujus Filius nunc usque injurias patitur pro nobis. Nanc igitur intelligi vult qua causa scribit ad eos, cum dicit : Si tamen perseveratis in fide fundati ; ut scirent tunc prodesse sibi passionem Christi, si in accepta Ode manerent. Idcirco enim omnipotentia magnitudinis quanta sit Christi, et quam infinita, ab initio declaravit, ut doceret in ipso solo spem ponendarn; quia ipsius sunt omnia, et quia nihil sine ipso potest vivere , neque in cœlis, neque in terris. Ante omnes enirn est, et cuncta in ipso constant, quia in omnibus ipse primatum tenet; ut si quis alicui elementorum aut angelorum , vel Potestatum devotum se debere esse putet , errare se sciat. Hic enim unus est Filius Dei , caput omnis principatus et principii. cujus Evangelium praedicatum est in toto mundo, incipiens a Moyse, qui dixit Judxis : Quia Prophetam vobis suscitabit Dominus Deus rester ex fratribus vestria , tamquam me. Ipsum audietis ; erit enim , quicumque non audierit prophetam illum, exterminabitur de plebe (Deut. XVIII, 15. 16). Unde Dominus ait Judæis : Quia Moyses de mescripsit (Joan. v , 46) Itaque hic unus audiendus est et colendus , nec ad hunc æstimandus est quisquam; quia qui caput tenet, reliquam partem subjectam habet. Nam qni se subjectis humiliat, totus errat; quia non tenens caput truncus est, ex quo totum corpus continetur ad vitam. ### English translation (Claude) “If indeed you continue in the faith, founded, stable and immovable from the hope of the gospel which you heard, which has been preached in all the creation under heaven; of which I, Paul, have been made a minister; who now rejoice in sufferings for you, and fill up what is lacking of the afflictions of Christ in my flesh for his body, which is the church.” He declares that he exults in the tribulations he suffered, because he sees his progress in the faith of believers. For tribulation is not empty when it wins for life the one for whom one suffers. He says that these sufferings are inflicted on Christ, whose teaching they certainly persecute; so as both to weigh down the faithless with the belief of their impiety and to preach to the faithful the love of God, whose Son even now suffers injuries for us. Now, then, he wants it understood why he writes to them, when he says, “If indeed you continue in the faith, founded”: so that they might know that Christ's passion would profit them only if they remained in the faith they had received. For this is why from the beginning he declared how great and how infinite is the omnipotence of Christ's greatness: to teach that hope is to be placed in him alone; because all things are his, and because nothing can live without him, neither in heaven nor on earth. For he is before all, and all things hold together in him, because in all things he holds the first place; so that if anyone thinks he ought to be devoted to any of the elements or angels or Powers, he should know that he errs. For this one is the one Son of God, head of all principality and beginning, whose gospel has been preached in the whole world, beginning from Moses, who said to the Jews: “The Lord your God will raise up for you a Prophet from your brothers, like me. Him you shall hear; for whoever does not hear that prophet will be destroyed from the people” (Deut 18:15–19). Hence the Lord says to the Jews: “For Moses wrote of me” (John 5:46). So this one alone is to be heard and worshipped, and no one is to be compared with him; for whoever holds the head has the rest subject to him. For one who humbles himself to the subordinate errs entirely; because, not holding the head, he is a trunk, though from the head the whole body is held together for life. ### Scripture references - Col 1:23: quotation, high confidence - Col 1:24: quotation, high confidence - Deut 18:15: quotation, high confidence - Deut 18:19: quotation, high confidence - Acts 3:23: allusion, medium confidence - John 5:46: quotation, high confidence - Col 2:19: allusion, medium confidence ### Translation notes - The section covers Col 1:23–24. The Deuteronomy quotation combines 18:15 and 18:19 (cf. Acts 3:22–23). ### Citation (SBL) Ambrosiaster, Col. 1.23 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-23). ## Commentary on Colossians 1:25–26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-25 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul was appointed to fulfil among the gentiles the mystery hidden for ages. ### Latin text Cujus factus sum ego minister secuudum dispensationem Dei, quæ data est mihi in ros , ad implendum verbum Dei in mysterio, quod abseonditum fuit a sæculis sæculorum, et a generationibus. Alinistrum factum se esse Evangelii inter gentes a Deo per Christum cnm fiducia loquitur, ut mysterium coeptum a Domino per idoneum et efficacem servum possit impleri , quod ignotum fuit a saeculis. ### English translation (Claude) “Of which I have been made a minister according to the dispensation of God, which was given me for you, to fulfil the word of God in the mystery that was hidden from the ages of ages and from the generations.” He speaks with confidence of having been made by God through Christ a minister of the gospel among the gentiles, so that the mystery begun by the Lord, which was unknown from the ages, might be fulfilled through a fit and effective servant. ### Scripture references - Col 1:25: quotation, high confidence - Col 1:26: quotation, high confidence ### Translation notes - The section covers Col 1:25–26. ### Citation (SBL) Ambrosiaster, Col. 1.25 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-25). ## Commentary on Colossians 1:27–28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-27 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The revealed mystery is that gentiles share in Christ, the hope of glory, without circumcision. ### Latin text Nunc vero declaratum est saRcii, ejus , quibus voluit Deus demonstrare quæ sint divitiæ majestatis mysterii Dei in nationibus, quod eat Chritua in vobis spes gloriæ , quem noa annuntiamus. Mysterium quod latuit a sæculis, modo revelatum asserit, id est, tempore apostolorum ostensum; quia et gentes admittendae essent sine circumcisione carnis ad fidem Christi, qui promissus erat Judaeis. Prius enim ante praedicationem fidei circumcidi mandatum est gentiles, si voluissent ad Legem accedere : nunc autem misericordia Dei ł ita ut sunt, suscipi jussi sunt ad fidem. Quod indignum putabatur Judæis, ut Christus in quo spes erat Judæorum , etiam gentes participes faceret gloriæ suae. ### English translation (Claude) “But now it has been declared to his saints, to whom God willed to show what are the riches of the majesty of God's mystery among the nations, which is Christ in you, the hope of glory, whom we proclaim.” He asserts that the mystery that was hidden from the ages has now been revealed, that is, shown in the time of the apostles: that the gentiles too were to be admitted to the faith of Christ, who had been promised to the Jews, without circumcision of the flesh. For previously, before the preaching of faith, gentiles were commanded to be circumcised if they wished to approach the Law; but now by God's mercy they have been ordered to be received into faith just as they are. This the Jews thought unworthy: that Christ, in whom was the hope of the Jews, should make the gentiles too sharers of his glory. ### Scripture references - Col 1:26: quotation, high confidence - Col 1:27: quotation, high confidence - Col 1:28: quotation, high confidence ### Translation notes - The lemma joins the end of Col 1:26 and 1:27–28a. ### Citation (SBL) Ambrosiaster, Col. 1.27 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-27). ## Commentary on Colossians 1:29 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/0-1/#p-1-29 - Source: PL 17:425 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: True wisdom is knowing Christ, and Paul labours, with miracles to silence opponents, to bring all to full understanding of Christ's divine and human births. ### Latin text Monentes omnem hominem , et docentes in omni sapientia, ut exhibeamus omnem hominem perfectum in Christo : ill quo laboro, certans secundum operationem ipsius, quæ operatur in me in virtute. Hanc dicit veram esse sapientiam, quae est in disciplina Dominica, cum agnoscitur Christus. Quod se ipsum Apostolus magna cum cura agere testatur; ut erudiens omnem hominem in hac sapientia , consummatum eum exhibeat Deoin intellectum Christi, ut mysterium nativitatis' ex Deo, et nativitatis ex Maria et totius operis ejus caelestium et terrestrium assequalur. Cujus rei certamen contra perfidos habere se loquitur, adjuvantibus signis virtutum : ut per haec victa infidelitas comprimatur. Qui enim verbis suhtilitate quadam diabolicae versutiae ausus est contradicere, pudore correctus, necesse est cedat virtuti. ### English translation (Claude) “Admonishing every man and teaching in all wisdom, so that we may present every man perfect in Christ; for which I labour, striving according to his working, which works in me in power.” He says that this is true wisdom, which is in the Lord's discipline, when Christ is recognized. The Apostle testifies that he does this himself with great care, so that, instructing every man in this wisdom, he may present him complete to God in the understanding of Christ, so that he may grasp the mystery of his birth from God and his birth from Mary, and of his whole work in heavenly and earthly things. He says that he has a struggle in this matter against the faithless, with the signs of mighty works helping, so that by these unbelief may be overcome and suppressed. For whoever has dared to contradict words with a certain subtlety of diabolical cunning must, corrected by shame, yield to power. ### Scripture references - Col 1:28: quotation, high confidence - Col 1:29: quotation, high confidence ### Translation notes - The lemma begins with Col 1:28 and covers 1:28–29; the staged reference 1.29 is left unchanged. ### Citation (SBL) Ambrosiaster, Col. 1.29 (PL 17:425; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/1-29). ## Commentary on Colossians 2:1–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-1 - Source: PL 17:425–427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All wisdom and knowledge are hidden in Christ, so the Colossians need no worldly learning or other powers; Paul, present in spirit like Elisha, warns them against subtle reasoners. ### Latin text Voto enim vos scire, quantam solliei tudinem habeam pro vobis, et pro leia gui Laodicææ sunt, et quotquot non viderunt facient meaM in carne; ut consolationem aecipiantcordaeorum, cum (uerinl instructi in charitate in omnes divitias plenitudinis intellectus.ad agnitionem a myderii Dei in Christo, in quo sunt omnes thesauri sapientiæ et scientiæ ablCondili. Non se minus sollicitum pro his, quos in carne minime vidit, quam pro illis erat, quibus praesens praedicabat, testatur; uLScirent non minore affectu diligi se ab eo, quia eos non viderat, quam caeteros apud quos erat, diligebat ; ut foveret animoseorum in charitate, et prompti Gerent per epistolam, et agnitionem acciperent sacramenti Dei in Christo, advertentes has esse sapientiæ et scientiæ divitias, si agnoscatur Christus in deitatis suæ plenitudine adorandus. Omne igitur mysterium sacramenti Dei in Christo est. Hic est enim unus, in quo omnis creatura nisi speraverit, peribit; ut omnium potentia in eo sit, ut qui cognoscit istum, cunctorum quaecumque sunt, cognitionem videatur habere, nec colendus alius præter hunc requiratur; quia omnium potentiarum virtus in eo est; ex ipso euim habem omnes. Unus enim cum sit, omnia potest : quare et caput omnium dicitur, ut per ipsum omnes subsistere videantur. Digne ergo omnes thesauri sapientiæ et scienliæ in eo dicuntur absconditi. Omnis enim scientiæ ratio totius creaturae supernæ et terrenæ in eo sit oportet, qui omnium eorum caput est, sive AngelorulII, sive solis, sive lunæ, siveslellatum, aut cæterarum rerum,omnis scientiæ peritia in auctore illorum est; ut qui hunc agnoscit, nihil uttra requirat, nec sapientiam, nec virtulem; quia agnovit eum, in quo perfecta virtus, perfectaque sa. pientia est. Quidquid enim alibi se putaverit inveuire, plene in hoc et abunde inveniet. Nam quid sapientius Salomone? quid prudentius Daniele? quibus idcirco Deus præ caeteris sapientiam dedit, ut notum faceret infidelibus totius se sapiendae esse auclorem. Denique Nabuchodonosor dicit Danieli, admirans super sapientiam ejus: Vere Deus vester ipse eat Deus vivus, et apericus mysteria (Dan. n , 47). Quod quidem omnem incredulum latet in Christo esse omnem sapientiam et scientiam ; quia non te- Bunt in Evangeliis astrologiam, non in Apostolo geometriam, non in prophetis arithmeticam nec musicam: quae idcirco despecta sunt a nostris, quia ad Mlutem non pertinent, sed magis mittunt in errorem, et avocant a Deo ; ut dum bis student rauocinationum disputationibus, animæ suæ curam non agant. Quae enim tam vera sapientia est, quam cognovissc quod prosit , et despexisse quod obsit? Obest enim; quia impedit animam, ne curam sui agat. Non immerito ergo qui Christum agnovit, invenit thesaurum sapientiæ et scientiae; agnovit cnim quod ei sit utile. (Yers. A, 5.) Hoc dico, ut nemo VOl circumveniat in subtilitate sermonis. Nam etsi corpore absens sum, spiritu tamen vobiscum sum, galldens, et videns ordinationem veltram, et supplen, id, quod deest utilitati fidei vestræ in Christum. Commonet lie in malorum colloquiis et astutia iniquHatis sensus eorum transduceretur; quia sapientes mundi arte quad4un et minuliis disputationum irretire gestiunt simplicium animos; ut ratione mundanarum rerum abstrahant eos a spe, quæ est ill Christo. Unde Apostolus apiritu se illic adesse dicit, ut reverentiam ejus ante oculos habelltes, abstinerent se ab hujusmodi homillibus. Si enim spiritus Elisæi prophetæ vidit fraudem Giezi euntis ad Naaman Syrum, ut acciperet sub nomine ejus, quæ illi mandata non fuerant, et descendentem prompto animo Naaman ei plus dcdisse, qnam fuerat postulatus (IV Reg. v, 26) ; quanto magis Apostolus ea, quæ dixit, poterat ill spiritu videre! Major enim gratia fuit in apostolis,quam ill prophetis. Et ut promptiores illos faceret circa traditionem evangelicam, gaudere liC dicit in dispositione conversationis illorum ; ut scientes unde Deo placeatur, in eo fierent firmiores, per quod digni effecti ad utilitatis profectum fidei suae addiscerent sensum. ### English translation (Claude) “For I want you to know how great a concern I have for you and for those who are at Laodicea, and for all who have not seen my face in the flesh, that their hearts may receive consolation, being instructed in love unto all the riches of the fulness of understanding, unto the knowledge of the mystery of God in Christ, in whom are hidden all the treasures of wisdom and knowledge.” He testifies that he was no less concerned for those whom he had never seen in the flesh than for those to whom he preached in person; so that they might know that they were loved by him with no less affection because he had not seen them than the others with whom he was; so as to warm their minds in love, and make them ready through the letter, and receive knowledge of the sacrament of God in Christ, recognizing that these are the riches of wisdom and knowledge, if Christ is recognized as to be adored in the fulness of his deity. The whole mystery of God's sacrament, then, is in Christ. For he is the one in whom every creature will perish unless it hopes; so that the power of all things is in him, so that whoever knows him seems to have the knowledge of all things whatever, and no other besides him need be sought to be worshipped; because the strength of all powers is in him; for all have from him. For though he is one, he can do all things; wherefore he is also called the head of all, so that through him all may be seen to subsist. Rightly, then, all the treasures of wisdom and knowledge are said to be hidden in him. For the whole reason of the knowledge of the entire creation, above and on earth, must be in him who is head of them all; whether of angels, or of the sun, or the moon, or the stars, or other things, all expert knowledge is in their author; so that whoever recognizes him seeks nothing further, neither wisdom nor power, because he has recognized him in whom is perfect power and perfect wisdom. For whatever he thinks he finds elsewhere, he will find fully and abundantly in him. For what is wiser than Solomon? What more prudent than Daniel? To whom God gave wisdom above the others for this reason, to make known to unbelievers that he is the author of all wisdom. Indeed, Nebuchadnezzar says to Daniel, marvelling at his wisdom: “Truly your God is himself the living God, and the revealer of mysteries” (Dan 2:47). That all wisdom and knowledge is in Christ is hidden from every unbeliever, because they do not hold astrology in the Gospels, nor geometry in the Apostle, nor arithmetic or music in the prophets; which are despised by our people for this reason, that they do not pertain to salvation, but rather send people into error and call them away from God; so that, while they devote themselves to these with the disputations of reasonings, they take no care of their soul. For what is such true wisdom as to have recognized what profits and to have despised what harms? For it harms, because it hinders the soul from caring for itself. Not undeservedly, then, the one who has recognized Christ has found the treasure of wisdom and knowledge; for he has recognized what is useful to him. “I say this so that no one may deceive you with subtlety of speech. For though I am absent in body, yet I am with you in spirit, rejoicing and seeing your order, and supplying what is lacking for the benefit of your faith in Christ.” He admonishes them lest their minds be led away by the conversations and cunning wickedness of evil men; because the wise of the world, with a certain art and the minutiae of disputations, are eager to ensnare the minds of the simple, so as to draw them away by the reasoning of worldly things from the hope that is in Christ. Hence the Apostle says he is present there in spirit, so that, having reverence for him before their eyes, they might keep away from such men. For if the spirit of the prophet Elisha saw the fraud of Gehazi going to Naaman the Syrian to receive in his name what had not been commanded him, and Naaman, coming down with a ready mind, giving him more than he was asked (2 Kgs 5:26), how much more could the Apostle see in the spirit the things he spoke of! For the grace in the apostles was greater than in the prophets. And to make them more ready concerning the gospel tradition, he says that he rejoices in the arrangement of their way of life, so that, knowing how God is pleased, they might become firmer in it, and, made worthy by it, might learn the sense of their faith for the advancement of its benefit. ### Scripture references - Col 2:1: quotation, high confidence - Col 2:2: quotation, high confidence - Col 2:3: quotation, high confidence - Col 2:4: quotation, high confidence - Col 2:5: quotation, high confidence - Dan 2:47: quotation, high confidence - 1 Kgs 4:29 (3 Kgdms 5:9 LXX): allusion, medium confidence - 2 Kgs 5:26: allusion, high confidence ### Translation notes - The section covers Col 2:1–5 (Migne's marker “Vers. 4, 5” is not translated). Ambrosiaster's text of 2:5 reads “supplying what is lacking for the benefit of your faith” where the Greek has “the firmness of your faith”. ### Citation (SBL) Ambrosiaster, Col. 2.1 (PL 17:425–427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-1). ## Commentary on Colossians 2:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-6 - Source: PL 17:427 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Colossians must remain firmly rooted in the Christ they were taught, avoiding corrupters of the faith. ### Latin text Quemadmodum igitur accepistis CHriatum Jesum Dominum, in ipso ambulate, radicati et ædificati in ipso, et confirmati fide, sicut et docti eatis, e arabulantes iit illa cum gratiarum acliolle. Hoc monet et hortatur ne devotio eorum minueretur, et recederent a fide, qnam fuerant assecuti, et pravis fabulis eversit aliter Christum acciperent, quam didicerant. Multi enim corruptores fidei circumibant ad seduccndos simplices, dolose et cum simulatione annunliantes Christum, quos evitari monet magna cautela; ut stabiles et firmi supra fundamentum Trinitatis, spefuturorum gratias uberes agerent super misericordia Dei. ### English translation (Claude) “As, then, you have received Christ Jesus the Lord, walk in him, rooted and built up in him, and confirmed in the faith, as you have been taught, walking in it with thanksgiving.” He admonishes and exhorts them that their devotion may not diminish, and that they may not withdraw from the faith they had attained and, overturned by crooked fables, receive Christ otherwise than they had learned. For many corrupters of the faith were going about to seduce the simple, proclaiming Christ deceitfully and with pretence; he warns that they be avoided with great caution, so that, steadfast and firm upon the foundation of the Trinity, in hope of things to come they may give abundant thanks for God's mercy. ### Scripture references - Col 2:6: quotation, high confidence - Col 2:7: quotation, high confidence ### Translation notes - The section covers Col 2:6–7. ### Citation (SBL) Ambrosiaster, Col. 2.6 (PL 17:427; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-6). ## Commentary on Colossians 2:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-8 - Source: PL 17:427–429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul warns against philosophy that reduces God's power to natural reasoning and worships the elements and stars; all fulness of divinity is in Christ, so no other is to be worshipped. ### Latin text Videte ne quis vos deprædetur per philosophiam, r et inanem fallaciam secundum traditionem hominum, secundum elementa hujus mundi, et non secundum Chriltum; quia ill ipso inhabitat omnia plenitudo divinitatis corporaliter. Philosophiam dicit terrenam, per quam solent seduci, qui cupiunt prudentes judicari in mundo. Hæc argumentis et subLilitate minutiarum quarumdam componitur, quasi physicas investigaverit rationes, quædam habens admixta, quae hortamenta sint bonæ vitae vel documenta, aliquando de mensuris, nec non et de numeris, aliquando de elementorum qualitatibus et quantitatibus ordinata. In cujus disputationibus qui inciderit, vix et raro evadet; detinetur enim verisimilibus causis, et commentitiis rebus, nihil tam verum aestimans, quam quod conspicitur et intelligitur in clementia. Et quia quae ad praesens sunt, et cernantur oculis, suavia et oblectabilia videntur ; aliquantus seducunt, qui spiritalem rationem despiciendam et ridendam putant desperatione futuri , omnem vim astris assignantes carnali rationi obnoxii; ne gravia credenda sint sustolli in caelum posse, vel levia venire ad terras, aut aliquid corporeum sine rerum admistione generari , repugnantes potenLiæ ac providentiæ Dei. Sciunt euim legi in divinis veteribus Hebraeorum voluminibus multa gesta per Moysen , quæ humana ratio non capit : simili modo et in novis libris facta a Domino, aut per apostolos, quae tractatus carnalis prohibet credi. Hanc ergo traditionem vel philosophiam fallacem et inanem appellat; quia non a potentia Dei ordinata est, sed ab imbecillitate ratiocinationis humanæ, quae potentiam Dei intra scientiam suam coarctat, ne aliter credatur facere, quam carnalis se continet ratio; Quia singulis clementis divinitatis diversitatem deputant ad culturam, ut obligent animos imperitorum; ne se ad Deum verum extendant. Quamobrem cavendam monet traditionem istam ; qnia mundi cultrix est, non Dei, qui unus est: nec ad Christum, sed a Christo abstrahit, in quo perfectio divinitatis est. Omnia enim quae habet Pater, dedit Filio, cum illum in plenitudinis genuit divinitate corporaliter; ut quia ipse caput est, creatura autem ejus corpus est, quidquid putatur posse coelestis creatura, boc totum plene ill Christo esse credatur; ut nullus arbitretur quemquam alium colendum. Quidquid enim in aliquo magnum putaverit, plus in illo inveniet; quia omnes ex ipso habent, sicut ex capite membra: ipse autem plenus est semper. ### English translation (Claude) “See that no one plunders you through philosophy and empty deceit, according to the tradition of men, according to the elements of this world, and not according to Christ; for in him dwells all the fulness of divinity bodily.” He calls earthly the philosophy by which those are usually seduced who desire to be judged wise in the world. It is composed of arguments and the subtlety of certain minutiae, as though it had investigated natural causes, having some things mixed in that are encouragements or lessons for a good life, arranged sometimes about measures, also about numbers, sometimes about the qualities and quantities of the elements. Whoever falls into its disputations will escape with difficulty and rarely; for he is held by plausible causes and invented things, thinking nothing so true as what is seen and understood in the elements. And because present things that are seen with the eyes seem sweet and delightful, they seduce some, who think the spiritual reason is to be despised and laughed at through despair of the future, assigning all power to the stars, liable to fleshly reasoning; so that it is not to be believed that heavy things can be lifted to heaven, or light things come to earth, or anything bodily be generated without a mixture of things, opposing the power and providence of God. For they know that in the ancient divine books of the Hebrews many deeds are read done through Moses that human reason does not grasp; likewise in the new books things done by the Lord or through the apostles that fleshly treatment forbids to be believed. This tradition or philosophy, then, he calls deceitful and empty, because it is ordered not by the power of God but by the weakness of human reasoning, which confines God's power within its own knowledge, so that he may not be believed to act otherwise than fleshly reason holds; because they assign divinity in diversity to the individual elements for worship, so as to bind the minds of the unskilled, lest they reach out to the true God. Wherefore he warns that this tradition be guarded against, because it is a worshipper of the world, not of God, who is one; and it draws not to Christ but away from Christ, in whom is the perfection of divinity. For all things that the Father has he gave to the Son, when he begot him in the fulness of divinity bodily; so that, since he is the head and the creation his body, whatever a heavenly creature is thought to be able to do may be believed to be wholly and fully in Christ, so that no one may think anyone else is to be worshipped. For whatever great thing he thinks is in anyone, he will find more in him; because all have from him, as members from the head; but he is always full. ### Scripture references - Col 2:8: quotation, high confidence - Col 2:9: quotation, high confidence - John 16:15: allusion, medium confidence ### Translation notes - The section covers Col 2:8–9. Ambrosiaster's description of the philosophers' views (astral determinism, denial of miracles and bodily ascension) is translated as written. ### Citation (SBL) Ambrosiaster, Col. 2.8 (PL 17:427–429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-8). ## Commentary on Colossians 2:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-10 - Source: PL 17:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers, filled in Christ and indwelt by the Spirit, surpass the elements that pagans worship. ### Latin text Et estis in illo repleli, gui est caput omnis Principatus et Potestatis. Plus significat credentibus dari, quam potest in elementis comprehendi; quia qui in Christo est, repletus est divinitatis abundanda, quam elementa non habent. Denique in credentibus Spiritus sanctus inhabitat, quod elcmentis concedi non potuit; quia indignum erat et incongruum , ut invisibilis habitaret in substantia visibili, et incorporeus in iis quæ sensibilia sunt. Audiant ergo et veniant cultores eorum, et credant in Christum; ut fiant majores eorum, quos nunc colunt. ### English translation (Claude) “And you are filled in him, who is the head of every Principality and Power.” He indicates that more is given to believers than can be comprehended in the elements; because one who is in Christ is filled with the abundance of divinity, which the elements do not have. Indeed, the Holy Spirit dwells in believers, which could not be granted to the elements; because it was unworthy and unfitting that the invisible should dwell in a visible substance, and the incorporeal in things that are perceptible by the senses. Let their worshippers, then, hear and come and believe in Christ, so that they may become greater than those whom they now worship. ### Scripture references - Col 2:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 2.10 (PL 17:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-10). ## Commentary on Colossians 2:11–12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-11 - Source: PL 17:429 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism is the true circumcision of the heart, in which believers die and rise with Christ and renounce the devil, who seeks worship under the guise of the elements. ### Latin text In quo et circumcisi estis circumcisione non manufacta, in exspoliationem corporis carnis, in circumcisione Christi, una cum illo sepulti in baptismo : in quo et simul surrexistis per fidem operationis Dei, qui suscitavit illum ex mortui,. Hi circumciduntur in Christo, qui amputata totius traditionis humanæ cultura, Christo junguntur, corde non carne circumcisi, id est, in spiritu, non in carne servieotes; ut a terrenis ad cœlestia, ab humanis ad divina ł ab errore convertantur ad veritatem, capiti et auctori suo copulati per charitatem. Cum quo sepulti sunt. in baptismate : resurrexerunt autem per fidem Dei, de quo credunt quod exemplo Christi resuscitabit illos ex mortuis. Illic enim homo vetus deponitur, et novus assumitur: peccatis moritur, ut vivat justitiæ : elementis abrenuntiat, ut Christo societur, resurrectionis futurae tenens pignus exemplum Salvatoris, qui resurrexit ex mortuis. Haec igitur commonet, ut perseverent in abrenuntiatione pompæ et praestigiis satanae. Qui idcirco elementorum suadet culturam, ut a Deo avocet, participes apostasiæ suæ volens efficere homines. Quia enim sub nomine suo culturam suadere non potest, horretur enim ipso nomine; sub alterius nomine suam conatur implere voluntatem. ### English translation (Claude) “In whom you also were circumcised with a circumcision not made by hand, in the stripping off of the body of the flesh, in the circumcision of Christ, buried with him in baptism; in which you also rose with him through faith in the working of God, who raised him from the dead.” Those are circumcised in Christ who, having cut away the worship of all human tradition, are joined to Christ, circumcised in heart, not in flesh, that is, serving in spirit, not in flesh; so that from earthly things to heavenly, from human to divine, they may be converted from error to truth, joined to their head and author by love. With him they were buried in baptism, but they rose through faith in God, of whom they believe that by Christ's example he will raise them from the dead. For there the old man is put off and the new is taken on: one dies to sins so as to live to righteousness; one renounces the elements so as to be joined to Christ, holding as the pledge of the future resurrection the example of the Saviour, who rose from the dead. He admonishes them, then, to persevere in renouncing the pomp and illusions of Satan, who urges the worship of the elements for this reason, to call them away from God, wishing to make human beings sharers of his apostasy. For since he cannot urge worship under his own name, for he is abhorred for that very name, he tries to fulfil his will under another's name. ### Scripture references - Col 2:11: quotation, high confidence - Col 2:12: quotation, high confidence - Rom 6:4: allusion, high confidence - Rom 2:29: allusion, medium confidence ### Translation notes - The section covers Col 2:11–12. The renunciation of “the pomp … of Satan” echoes the baptismal renunciation. ### Citation (SBL) Ambrosiaster, Col. 2.11 (PL 17:429; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-11). ## Commentary on Colossians 2:13–15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-13 - Source: PL 17:429–431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ forgave all sins, including the inherited sin of Adam that kept the dead in the underworld, by nailing it to the cross; the sinless one, unjustly killed, made the powers guilty and stripped them of their captives. ### Latin text Et vos cum mortui essetis in delielis, et præputio carnis vestræ, convivificavit simul cum illo, a donans nobis omnia delicia, deleto chirographo, quod adversum noa erat, decretum, quod contrarium erat nobis : et illud tulit de medio , et affixit cruci, et exuens principatus et poteslales, ostentavit in auctoritate, lriumphan, illos in ipso. Mortuos dicit gentiles fuisse : primum quidem, quia legem, quæ ad testimonium data est Creatoris, et ad vitia condemnanda, recipere noluerunt : deinde impietatis peccatorum suorum causa indigni erant vita ; ideoque discrevit hos a Judæis:quasi qui fuerint inimici Dei unius. Judæi vero in unius Dei confessione degentes , adveniente Christo, addiscunt mysterium Dei,quod exspeclabant ad justificationem suam : ut in eo quod subreptum illis ruerat, quia impossibile est esse sine peccato, acciperent remissionem. Uude post causam gentilium inducit et Judæos , dicens : Donan, nobis omnia delie'a; ut post specialem subjiceret et generalem; quia cunctis donavit omnia delicta. Sed quia sicut dicit Dominus:Cui plus donatum fuerit, amplius debet diligere (Luc. VII, 43):idcirco commonct gentes, ut considerantes causas malorum suorum, et qualem gratiam acceperunt a Deo in Christo, tota devotione solliciti sint circa obsequium ejus, a quo a diversa mortis poena sunt liberati. Quomodo ergo donavit nobis omnia delicta 1 Deleto, inquit, chirographo, quod erat adversarium nobis. Et quid est delere, subjecit dicens : Et illud tulit de medio. Sic ergo delevit, cum tulit de media. Sic autem tulit de medio, cum affixit, ait, cruci. Affigere autem cruci, hoe dixit esse spoliare principatus ct potestates publice, et detriumphare illos in Christo. Hæc, sicut videntur, obscura sunt, ac per hoc adhibita cura dilucidanda sunt. Hoc est praesidium Dei, quod per significantiam diversarum causarum exponit Apostolus. Multa enim acta memorat, quo genus hominum ad indulgentiam perveniret; ut non solum propria remitteret nobis delicta, sed et illud tolleret peccatum, quod ex Adæ erat praevaricatione (quod appellavit chirograpbum in decretis) quod nos a mortuis resurgere non sinebat; quia si et hoc non tulisset de medio, exeuntes hine, qui acceperant remissam, illic tenerentur apud inferos. Porro autem ideo omnia delicta concessa sunt, ut resurgerent n mortuis. Quia enim ex peccato mors, sublato peccato fit resurrectio mortuorum : quod quidem fieri minime potuisset, nisi peccatum affixisset cruci. Dum enim non peccando Salvator vincit peccatum, quod hominem tenebat obnoxium, insuper et occiditur ab eo innocens : sic crucifixit peccatum. Devictum enim peccatum, mortificatum dicitur, crux enim non Salvatoris mors est, sed peccati. Innocens enim sic qui occiditur, reos illos facit, a quibus occiditur. Peccatum autem principes et potestates intelligamus, quorum studio peccavit primus Adam. Ad auctores enim referendum est nomen hoc, quorum mortem in exspoliatione significavit; mors euim ipsorum haec est, quia victi a Salvatore, dum exspoliantur animabus, quas tenebant in captivitate, mortificantur. Rei enim facti sunt: quia cum hac auctoritate animas tenerent, quia peccaverant, ipsi inventi sunt am. plius peccatores, dum illum qui illos non peccando vicerat, occiderunt. Et sic juste exspoliati sunt, sicut dixit, publice, id est, in cruce; quod est palam detriumphari a Deo in Christo. Illeenim delriumphaturqui palam vincitur, et spolia ejus publicantur; ostenditur enim omnibus prostratus, qui cæteris insultabaL. Decretnm autem quod dicit, non est hoc quod pagani fatum appellant; quia illud non omnibus connarium asserunt; quia quosdam dicunt ex hoc felices, alios infelices. Hoc enim decretum omnibus dicit fuisse contrarium; sententia enim erat cunctis ad- ' versa hominibus. ### English translation (Claude) “And you, when you were dead in offences and in the uncircumcision of your flesh, he made alive together with him, forgiving us all offences, having blotted out the handwriting that was against us, the decree that was contrary to us; and he took it out of the way, and fixed it to the cross; and, stripping the principalities and powers, he made a display of them with authority, triumphing over them in himself.” He says that the gentiles were dead: first, because they were unwilling to receive the law that was given as testimony to the Creator and to condemn vices; then, because of the impiety of their sins, they were unworthy of life; and therefore he distinguished them from the Jews, as those who had been enemies of the one God. But the Jews, living in the confession of the one God, at Christ's coming learn the mystery of God that they were awaiting for their justification, so that in what had stolen upon them, because it is impossible to be without sin, they might receive remission. Hence after the case of the gentiles he brings in the Jews too, saying, “forgiving us all offences,” so that after the particular he might add the general; because he forgave all offences to all. But because, as the Lord says, “the one to whom more has been forgiven ought to love more” (Luke 7:43, 47), he therefore admonishes the gentiles that, considering the causes of their evils and what grace they received from God in Christ, they be careful with all devotion about service to him, by whom they have been freed from various penalties of death. How, then, did he forgive us all offences? “Having blotted out,” he says, “the handwriting that was adverse to us.” And what it is to blot out he added, saying: “And he took it out of the way.” So he blotted it out when he took it out of the way. And he took it out of the way when, he says, he fixed it to the cross. And to fix to the cross he said is to strip the principalities and powers publicly and triumph over them in Christ. These things, as they appear, are obscure, and therefore must be clarified with care. This is God's protection, which the Apostle sets forth through the significance of various causes. For he recounts many acts by which the human race might come to pardon: so that he not only remitted our own offences but also took away that sin which was from Adam's transgression (which he called the handwriting in decrees), which did not allow us to rise from the dead; because if he had not taken this too out of the way, those who had received remission, leaving here, would be held there in the underworld. Moreover, all offences were forgiven so that they might rise from the dead. For since death is from sin, when sin is removed the resurrection of the dead comes about; which indeed could not have happened unless he had fixed sin to the cross. For while the Saviour, by not sinning, conquers sin, which held man liable, and moreover is killed by it though innocent, so he crucified sin. For sin conquered is said to be put to death; for the cross is not the Saviour's death but sin's. For an innocent man who is killed makes those by whom he is killed guilty. And by sin let us understand the principalities and powers, at whose instigation the first Adam sinned. For this name is to be referred to its authors, whose death he signified in the stripping; for this is their death: that, conquered by the Saviour, when they are stripped of the souls they held in captivity, they are put to death. For they were made guilty; because, though they held souls with this authority, because they had sinned, they themselves were found greater sinners when they killed him who had conquered them by not sinning. And so they were justly stripped, as he said, publicly, that is, on the cross; which is to be triumphed over openly by God in Christ. For he is triumphed over who is openly conquered and whose spoils are displayed; for he who insulted others is shown to all laid low. But the decree he speaks of is not what the pagans call fate; because they assert that it is not contrary to all, for they say some are happy from it and others unhappy. But he says this decree was contrary to all; for it was a sentence adverse to all human beings. ### Scripture references - Col 2:13: quotation, high confidence - Col 2:14: quotation, high confidence - Col 2:15: quotation, high confidence - Luke 7:43: allusion, high confidence - Luke 7:47: allusion, high confidence - Rom 5:12: allusion, high confidence ### Translation notes - The section covers Col 2:13–15. The interpretation of the “handwriting” as the sin from Adam and of the “decree” as distinct from pagan fate is translated as written. ### Citation (SBL) Ambrosiaster, Col. 2.13 (PL 17:429–431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-13). ## Commentary on Colossians 2:16–17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-16 - Source: PL 17:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Food laws, feasts, new moons, and the sabbath were shadows whose authority ceased with Christ, as an emperor's image loses authority when he is present. ### Latin text Nemo igitur judicet vos in cibo, vel ire potu, aut in parte diei festi, aut in neomeniis, nut in sabbato :quæ sunt umbra futurorum, corpus autem Christi. Quoniam omnis spes vitæ ill Christo est, ac fiducia, nulli superstitioni aut Icgi subjacere nos debere praecepit. Quamobrem perstrepentes, aut aliquid quod ad fidem Christi non pertinet susurrantes, contemnendos : istum autem solum sequendum, per quem devicta mors est, et reddita resurrectio mortuorum. Quidam enim Judæorum solent judicare litleles, quod ea quæ interdicta per Moysen sunt, edant de cibis, cum omnia Deus munda fecerit : indigni autem judicati Judaei de his edere, prohibiH sunt a melioribus. Solent iterum reprehendere nos, quia dies festos eorum spernimus, aut quia ininia mensium non ohservamus, quae neomenias vocant : maxime autem quod dies sabbatorum non custodimus, ut otio et epulis cnm luxuria traosigantur : quod magis ad offensam pertinet, quam ad gratiam. Hæc autem omnia sunt corpus Christi, quia clementorum per effectus sunt vocabula. Hinc est unde in Evangelio dicit: Dominus est enim Filius hominis etiarn sabbati ( Matth. XII, 8); per ipsum enim omnia, quæ quidem sic data sunt per Moysen, ut umbra essent, vet figura futurorum, ut apparentc veri tate, figura cessaret. Sicut enim absente imperatore, imago ejus habet auctoritatem, præsente non Labet; ita et haec ante adventum Domini tempore suo observanda fuerunt, praesente antem, carent auctoritate. Numquid aliquis vicem domini agens, ipso præsente, dominatur? Si praefectorum vicarii, praesentibus eis privati sunt; quanto magis servi, praesente domino, etiam ipsi in obsequio debent videri ! ### English translation (Claude) “Let no one, then, judge you in food or in drink, or in respect of a feast day or new moons or the sabbath; which are a shadow of things to come, but the body is Christ's.” Since all the hope and confidence of life is in Christ, he commanded that we ought to be subject to no superstition or law. Wherefore those who make a noise, or whisper something that does not pertain to the faith of Christ, are to be despised; but he alone is to be followed, through whom death was conquered and the resurrection of the dead restored. For certain Jews are accustomed to judge the faithful because they eat foods forbidden through Moses, though God has made all things clean; but the Jews, judged unworthy to eat of these, were forbidden the better things. They are also accustomed to reproach us because we despise their feast days, or because we do not observe the beginnings of months, which they call new moons; but above all that we do not keep the sabbath days, so as to spend them in idleness and feasting with luxury; which pertains more to offence than to grace. But all these things are the body of Christ, because the names are from the effects of the elements. Hence he says in the gospel: “For the Son of Man is Lord even of the sabbath” (Matt 12:8); for through him are all things, which indeed were so given through Moses as to be a shadow or figure of things to come, so that, when the truth appeared, the figure would cease. For as, when the emperor is absent, his image has authority, but when he is present it does not, so too these things were to be observed in their time before the Lord's coming, but now that he is present they lack authority. Does anyone acting in the place of a master rule when the master himself is present? If the deputies of prefects are made private persons when the prefects are present, how much more must servants, when their master is present, be seen to be themselves in service! ### Scripture references - Col 2:16: quotation, high confidence - Col 2:17: quotation, high confidence - Matt 12:8: quotation, high confidence - Acts 10:15: allusion, medium confidence - Heb 10:1: allusion, medium confidence ### Translation notes - The section covers Col 2:16–17. The remarks about Jewish practice are translated as written; the sentence “all these things are the body of Christ, because the names are from the effects of the elements” is obscure in the digital text and translated literally. ### Citation (SBL) Ambrosiaster, Col. 2.16 (PL 17:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-16). ## Commentary on Colossians 2:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-17 - Source: PL 17:431 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who worship the stars, which Paul calls 'angels', keep souls bound below the heavens by the devil's work; turning back to Christ the head, creation grows for God. ### Latin text Nemo tot decipiat, volens in humilitate anim;, et superstitione angelorum a ea quæ videl, extollens se (nutra, inflatus mente carnia suæ, et non terrena caput illud, ex quo omne corpus per cornpagines et conjunctiones subministratum et compagi natum crescit in augmentum Dei. Quod superius sub nnmine philosophiæ cavendum monuit, nunc apertius docet observandum ab iis, qui terrenæ sapientiæ studentes, haec colenda asserum, quæ obmtibus adjacent, vel apparent; ut horum delentæ culturis animae sub firmamento obligatæ teneantur, ne se supra firmamentum tendant ad superiores coelos ad Deum omnium adorandum. Quod opera efficitur inimici, ut semper animas super terras humiliatas detineat, ubi se scit de caelis dejectum semper futarum justo judicio Dei, religionem simulans, cum sit maximum sacrilegium. Inflantur enim motum pervidentes stellarum, quas angelos vocat, non auctoritate divina, sed superstitione humana, quae ad nihilum proficit, nisi ad damnum : nolentes tenere fidem Christi, qui omnium creator et Dominus est. Ex ipso cnim omnes originem habent; quare et corpus ejus dicuntur, si tamen agnoscunt eum. Ad ipsum enim conversi reædificantur, compaginati fidei ejus subrninistrante Evangelio cunctis quasi membra corporis ill charitate Christi, ut augmentum faciant Deo. Cum enim redeunt ad ilium, qui per errorem deseruerant illum, minuentes copias divitiarum ejus, dum denegant ejus se esse, crementum faciunt Deo. quia ex perditis acquiruntur. Hæc de paganis : rur sam de Judæis dicit quia et ipsi sub elementis serviunt, non elementis. ### English translation (Claude) “Let no one deceive you, wishing it in humility of mind and superstition of angels, exalting himself in the things he sees, puffed up without cause by the mind of his flesh, and not holding the head, from which the whole body, supplied and knit together through joints and bonds, grows with the growth of God.” What above he warned must be guarded against under the name of philosophy, he now teaches more plainly must be watched for in those who, devoted to earthly wisdom, assert that the things that lie before the eyes or appear are to be worshipped; so that souls, delighted by their worship, may be held bound beneath the firmament, lest they reach above the firmament to the higher heavens, to adore the God of all. This is brought about by the work of the enemy, so that he may always keep souls humbled upon the earth, where he knows he has been cast down from heaven and will always be by God's just judgment, feigning religion though it is the greatest sacrilege. For they are puffed up, observing the motion of the stars, which he calls angels, not by divine authority but by human superstition, which profits nothing but loss: unwilling to hold the faith of Christ, who is the creator and Lord of all. For from him all have their origin; wherefore they are also called his body, provided they acknowledge him. For, turned to him, they are rebuilt, knit together in faith in him, the gospel supplying all as members of a body in the love of Christ, so that they may make increase for God. For when they return to him whom they had deserted through error, diminishing the abundance of his riches when they deny that they are his, they make increase for God, because they are won from the lost. This concerns the pagans; again he says of the Jews that they too serve under the elements, not the elements. ### Scripture references - Col 2:18: quotation, high confidence - Col 2:19: quotation, high confidence ### Translation notes - The stager fitted this verse number, but the lemma is Col 2:18–19, not 2:17 (2:17 is in the preceding section); the staged reference is left unchanged. Ambrosiaster's text reads “wishing it in humility of mind and superstition of angels”, and identifies the “angels” with the stars; translated as written. ### Citation (SBL) Ambrosiaster, Col. 2.17 (PL 17:431; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-17). ## Commentary on Colossians 2:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-20 - Source: PL 17:431–433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism means dying to the world and its elements; a baptized person who still reveres them remains bound within the world, estranged from God. ### Latin text Si ergo mortui estis cum Christo ab elementis hujus mundi, quid adhuc, velut viventes ill hoc mundo decernitia? Omnis qui baptizatur in Christo, moritur mundo; cunctis enim superstitionum erroribus abrenuntiat, ut solam colat fidem Christi. Amotis enim quæ naturali justitiæ accedunt, relinquitur disciplina data a Deo, per quam vivitnr Deo per spem, quæ est ill Christo : moritur autem his quibus subjectus fuerat per errorem, dum negat illos, quos deos præsumpserat esse. Et ita fit ut per inimicitiam abrenuntiationis invicem sibi mortui dicantur homo et elementorum cultura. Mundum enim dicens, errorem carnis significat; omne enim quod videtur, carni depulalUr. Hinc est unde et Joannes apostolus: Notite, inquit, diligere mundum, neque ea quæ ill mundo sunt (IJOIlII. II, 15); ill est, neque elementa, quibus compactus est mundus, neque errores quos humana adinvenit traditio , diligamus : sed solum Christum, "ui mortuus est pro notis; ut corpori suo nos sociaret ex perditis. Qui ergo consepulti sunt Christo, mortui sunt elcmenlis, ut nihil curent ex bis; superna enim didicerunt tenenda, quæ possunt vitam donare perpetuam. Hæc enim nec præsentem dant, et impediunt, ne apprehendantur Cutura. Qui autem post baptismum ambigit de aliquibus, putans quaedam de veteribus veneranda, vivere se ostendit elementis, quæ decernit colenda, aut dubitat contemnenda : hic remanebit intra circulos mundi, alienus a Deo ; quia veteri indutus homine, carnalia transire non poterit. ### English translation (Claude) “If, then, you have died with Christ to the elements of this world, why, as if living in this world, do you lay down decrees?” Everyone who is baptized in Christ dies to the world; for he renounces all the errors of superstitions, so as to cultivate the faith of Christ alone. For when the things added to natural righteousness are removed, there remains the discipline given by God, through which one lives to God through the hope that is in Christ; but one dies to those to whom one had been subject through error, while denying those whom one had presumed to be gods. And so it comes about that, through the enmity of renunciation, man and the worship of the elements are said to be dead to each other. For in saying “world” he signifies the error of the flesh; for everything that is seen is assigned to the flesh. This is why the apostle John says: “Do not love the world, nor the things that are in the world” (1 John 2:15); that is, let us love neither the elements of which the world is composed nor the errors that human tradition has invented, but Christ alone, who died for us, so as to join us, from among the lost, to his body. Those, then, who have been buried with Christ have died to the elements, so as to care nothing for them; for they have learned to hold to the things above, which can give everlasting life. For these things neither give the present life and also hinder the future from being grasped. But one who after baptism is in doubt about some things, thinking certain of the old things are to be revered, shows that he lives to the elements, which he decrees are to be worshipped, or doubts are to be despised; he will remain within the circles of the world, estranged from God, because, clothed with the old man, he will not be able to pass beyond fleshly things. ### Scripture references - Col 2:20: quotation, high confidence - 1 John 2:15: quotation, high confidence - Rom 6:4: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Col. 2.20 (PL 17:431–433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-20). ## Commentary on Colossians 2:21–22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-21 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taboos of human tradition lead to corruption and turn people from the one God. ### Latin text iVe tetigeritis, lie attaminaveritis, a ne gustaveritis, ne contrectaveritis. quæ sunt omnia in interitum, et corruptionem per abusionem secundum præcepta et doctrinas hominum. Prohibet omni genere ab spe mundanorum; quia inanis eSI, IIC colant, ne assentiaut, ne cogitent quia quæ promittunt, corruptionis sunt. Usus enim et cultura ipsorum interitum generant; quia præcepta et doctrinae non Dei, scd hominum sunt, in quibus vana spes est: quippe cum adversus Creatorem invenerit haec error hUlIlanus; ut prohibens ab unius Dei fide, multorum deorum superstitionem illducat. ### English translation (Claude) “Do not touch, do not defile, do not taste, do not handle; which are all for destruction and corruption through misuse, according to the precepts and doctrines of men.” He forbids in every way hope in worldly things, because it is empty: that they not worship them, not assent, not think that what they promise is anything but corruption. For their use and worship produce destruction; because they are precepts and doctrines not of God but of men, in which hope is vain; since human error invented these things against the Creator, so that, keeping people from faith in the one God, it might bring in the superstition of many gods. ### Scripture references - Col 2:21: quotation, high confidence - Col 2:22: quotation, high confidence - Isa 29:13: allusion, medium confidence ### Translation notes - The section covers Col 2:21–22. Ambrosiaster reads the prohibitions as precepts of pagan worship of the elements. ### Citation (SBL) Ambrosiaster, Col. 2.21 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-21). ## Commentary on Colossians 2:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/2-1/#p-2-23 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Worship of the elements, disguised as religion, is sacrilege that binds minds to earth and severs them from Christ the head. ### Latin text Quæ sunt rationem quidem habenda sapientiæ simulatione religioni" et humilitate animi ad vexationem corporis, non in honore aliquo ad saturitatem et diligentiam carnia. ninc se sapientiae rationem habere putant, quia traditioni humanae nomen religionis applicant, ut religio appelletur, cum sit sacrilegium; quia quod contra auctorem est, sacrilega mente inventum est. Nomen ergo fingit, lit falsa quae suut, posset vera asserere; et humanas mentes in terra humiliat, ne sc crigant ad superna : aut terrena colentes excidant a supernis coelestibus, et obsint corpori, cujus caput Christus eat secundum primævæ rationis facluram. Hinc enim aggravati pon poterant sursum jungi capiti suo, ut restaurentur in illo honorati effecti : sed quasi prima parte corporis truncati, totos se dantes mundo ad sensum carnis explendum. Sagina enim carnalis sensus traditio humana est, quæ hoc dicit sufficere, quod carnis tradidit providentia ; rationem euim vidctur haberc sapientiæ, juxta carnem, quia ex elementis est omnis corporalis nativitas : ac per hoc non esse incongruum inquiunt his inclinari, quorum gubernaculis humanum regitur genus, ut bis se subjiciat, quae videt mundi clarissima: nec requiri debere spiritualia; quia his solis, inquiunt, ducibus uti concessum est, et per hanc rationem negligunt auctorem. ### English translation (Claude) “Which indeed have a show of wisdom in pretence of religion and humility of mind, for the harassing of the body, not in any honour, for the satisfying and care of the flesh.” They think they have a show of wisdom from this, that they apply the name of religion to human tradition, so that it is called religion, though it is sacrilege; because what is against the Author has been invented by a sacrilegious mind. So he invents a name, so that he may assert as true the things that are false; and he humbles human minds on earth, so that they do not raise themselves to things above; or, worshipping earthly things, they fall away from the heavenly heights and harm the body whose head is Christ according to the making of the first plan. For, weighed down by this, they could not be joined above to their head, so as to be restored in him, made honourable; but, as if cut off from the first part of the body, giving themselves wholly to the world to satisfy the sense of the flesh. For human tradition is the fattening of the fleshly sense, which says that what the providence of the flesh has handed on is enough; for it seems to have a show of wisdom according to the flesh, because every bodily birth is from the elements; and therefore they say it is not unfitting to bow to these, by whose governance the human race is ruled, so that one should subject oneself to the brightest things one sees in the world; and that spiritual things ought not to be sought, because, they say, it has been granted to use these alone as guides; and by this reasoning they neglect the Author. ### Scripture references - Col 2:23: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 2.23 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/2-23). ## Commentary on Colossians 3:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-1 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those risen with Christ in baptism set their minds on heaven, where Christ reigns as judge; resurrection comes first for the soul, then for the body. ### Latin text Si enim consurrexistis cunt Christo, quæ sursum sunt quærite, ubi Christus eat ad dexle. raM Dei sedens. Hos cum Christo resurrexisse asserit in baplismo, qui supercaelestia cogitant, ubi scdes est Christi, ubi Deus Pater Filio suo tradidit dexteram, ut regnet et judicet; judicis enim in sinistra sedere non est. Resurrectio tamen duas habet formas, ut primo anima de terris resurgat ad cœlos, deinde recepto corpore, resurgat raptus obviam Christo. ### English translation (Claude) “If, then, you have risen with Christ, seek the things that are above, where Christ is, seated at the right hand of God.” He asserts that those have risen with Christ in baptism who think of things above the heavens, where the seat of Christ is, where God the Father has given his right hand to his Son, to reign and to judge; for it is not for a judge to sit on the left. Yet the resurrection has two forms: first, that the soul rises from earth to heaven; then, having received the body, it rises, caught up to meet Christ. ### Scripture references - Col 3:1: quotation, high confidence - 1 Thess 4:17: allusion, high confidence - Ps 110:1 (109:1 LXX): allusion, medium confidence ### Citation (SBL) Ambrosiaster, Col. 3.1 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-1). ## Commentary on Colossians 3:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-2 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers should seek the highest heavens, not the powers in and below the firmament. ### Latin text Quæ sunt sursum, sapite, non eu quæ super terram. Supernorum cœlorum, qui Æterni suut habitacula, nos petere exhortatur: ab his autem omnibus, quæ in firmamento et sub iirmameutosullt, dissimulandum. Quisquis enim his se superstitionibus occupaverit, impedimentum patietur; non enim poterit haec transcendere, quibus se inclillavil, ut dominis. ### English translation (Claude) “Think on the things above, not on the things on the earth.” He exhorts us to seek the higher heavens, which are the dwellings of the Eternal, but to keep away from all the things that are in and beneath the firmament. For whoever occupies himself with these superstitions will suffer hindrance; for he will not be able to pass beyond these things to which he has bowed as to masters. ### Scripture references - Col 3:2: quotation, high confidence ### Translation notes - The stager fitted this verse number; the lemma is indeed Col 3:2. ### Citation (SBL) Ambrosiaster, Col. 3.2 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-2). ## Commentary on Colossians 3:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-3 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The life of Christ and his people, though they seem dead to the world, is hidden in God's heavenly kingdom. ### Latin text Mortui enim estis, et vita vestra abscondita eat cum Christo ill Deo. Apud mundi sensum mortuus Christus videtur, et discipuli ejus, cum constet vivere illum cum his omnibus. Idcirco carnalibus ac mundanis abscondita est vita Christi ei suorum in Deo extra mundum, in regno ejus caetesti, in quo vivunt. ### English translation (Claude) “For you have died, and your life is hidden with Christ in God.” To the mind of the world Christ seems dead, and his disciples too, though it is established that he lives with all these. Therefore the life of Christ and his own is hidden from fleshly and worldly people in God, outside the world, in his heavenly kingdom, in which they live. ### Scripture references - Col 3:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.3 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-3). ## Commentary on Colossians 3:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-4 - Source: PL 17:433 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Christ, the author of life, returns as judge, believers will appear with him in glory. ### Latin text Gum Christus apparuerit vita vestra, tunc et noa apparebitis cum illo in gloria. Vita nostra Christus est; quia legimus in Actis apostolorum hunc esse vitæ auctorem, qui a perfidis non creditur futurus judex (Act. III, i5). Cum autem advenerit in virtute coelesti, et visus fuerit esse, quod minime credebatur, tunc apparebunt cum illo etiam qui crediderunt in ilium; et manifestabitur omni pertidiae, quia vivit cum suis in gloria. Hæc consolatio fiduciam spei parit; ut securi de futura vita, omnia postponentes, Christum sequamur. ### English translation (Claude) “When Christ, your life, appears, then you too will appear with him in glory.” Christ is our life, because we read in the Acts of the Apostles that he is the author of life (Acts 3:15), who is not believed by the faithless to be the coming judge. But when he comes in heavenly power and is seen to be what was little believed, then those who believed in him will appear with him too; and it will be made manifest to all unbelief that he lives with his own in glory. This consolation produces the confidence of hope, so that, secure about the future life, putting all things second, we may follow Christ. ### Scripture references - Col 3:4: quotation, high confidence - Acts 3:15: allusion, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.4 (PL 17:433; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-4). ## Commentary on Colossians 3:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-5 - Source: PL 17:433–435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The sins to be put to death include greed, which is idolatry because, as idolatry steals God's name, greed seizes for one person the goods God made common to all. ### Latin text Mortificate membra vestra, quæ sunt super terram, (ornicatiollem, immunditiam, libidinem, concupiscentiam malam, et avaritiam, quæ est idolorum servitus. Quoniam omnia simul peccata corpus esse in epistola ad Romanos significat (Rom. VI, 6), idcirco nunc singula delicta describens, membra ea appellat; ut post acceptam et servatam evangelicam de Salvatoris plenitudine rationem, bonae vitæ operam darent, abstinentes se ab omni turpitudine et desiderio malo, quo possint peritiae divinae fructum non allliuere. Mullum enim obest scire veri rationem, et minime factis illam prosequentibus affirmare. Hinc est unde et Dominus inter cætera aiL: Qui autem scit voluntatem domini aui, et non parKerit ei, vapulabit multis (Luc. XII, 47). Avaritiam tamen idololatriæ comparavit, ut nihil illa scelestius demonstraret. Sub uno nomine duo pessima et impia genera designavit, quae omni ratione monet fugienda; primum enim et pergrave crimen est idololatria. Quid enim tam perniciosum, tamque funestum, quam ad injuriam creatoris Dei lignis et lapidibus vel aliis metallis honorificentiæ ejus nomen tribuere; cum ipsi non patiantur, ut servus nomine domini nuncupetur, quem non natura utique, sed quaedam conditio subjicit servituti? Aliud e contra crimen est avaritiæ, non disparmalitia, sed diversum in nomine. Unde ad Timotheum ait: Radix enim omnium malorum est avaritia ( I Tim. VI, i 0); omnium enim capax est delictorum, ut aviditatis suæ, quod impossibile est, impleat desiderium, semper bibens, et semper sitiens. Non immerito ergo sub uno nomine utrumque malum ostendit; pene enim uno explentur opere : quia sicut idololatria uni Deo auferre nititur gloriam, ne quod ejus peculiare est, solus habeat nomen divinitatis sibi soli condignum ; ita et avaritia in Dei se res extendit, ut si potest fieri, unus et solus creaturam ejus sibi usurpet, quam Deus communem omnibus fecit. Unde dicit Deus per prophetam : Meum est aurum, et meum est argentum (Agæ. II, 9). Utraque igitur Deo est inimica; ambæ enim Deo abnegant, quæ ejus sunt. ### English translation (Claude) “Put to death your members that are on the earth: sexual immorality, uncleanness, lust, evil desire, and greed, which is the service of idols.” Since in the letter to the Romans he indicates that all sins together are a body (Rom 6:6), now, describing the individual offences, he calls them members; so that, after receiving and keeping the gospel account of the Saviour's fulness, they might devote themselves to a good life, abstaining from every baseness and evil desire, by which they could lose the fruit of divine knowledge. For it is a great harm to know the account of the truth and not to affirm it by deeds that follow it. This is why the Lord too says among other things: “But the servant who knows his master's will and does not obey him will be beaten with many blows” (Luke 12:47). Yet he compared greed to idolatry, to show that nothing is more wicked than it. Under one name he designated two very evil and impious kinds, which he admonishes must be fled by every means; for idolatry is the first and very grave crime. For what is so pernicious and deadly as, to the injury of God the Creator, to give the name of his honour to wood and stones or other metals; when they themselves do not allow a slave to be called by his master's name, whom not nature but a certain condition has subjected to slavery? The other crime, on the contrary, is greed, not unequal in malice but different in name. Hence he says to Timothy: “For the root of all evils is greed” (1 Tim 6:10); for it is capable of all offences, so as to fill the desire of its avidity, which is impossible, always drinking and always thirsting. Not undeservedly, then, he shows both evils under one name; for they are fulfilled almost by one work: because as idolatry strives to take away glory from the one God, so that he alone may not have the name of divinity which is his own and worthy of him alone, so greed stretches itself into God's property, so that, if it could happen, one person alone might usurp his creation, which God made common to all. Hence God says through the prophet: “Mine is the gold, and mine is the silver” (Hag 2:8). Both, then, are hostile to God; for both deny to God what is his. ### Scripture references - Col 3:5: quotation, high confidence - Rom 6:6: allusion, high confidence - Luke 12:47: quotation, high confidence - 1 Tim 6:10: quotation, high confidence - Hag 2:8 (2:9 Vulg.): quotation, high confidence ### Translation notes - Hag 2:8 is 2:9 in the Vulgate. ### Citation (SBL) Ambrosiaster, Col. 3.5 (PL 17:433–435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-5). ## Commentary on Colossians 3:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-6 - Source: PL 17:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's judgment will come on those who pursue these sins. ### Latin text Propter quoe venit ira Dei. Malorum memoratorum causa venturum dicit judicium Dei; tit vindicetur in hos, qui contempto Deo et Lege ejus, interdicta sequi maluerunt. ### English translation (Claude) “Because of which the wrath of God comes.” He says that God's judgment will come because of the evils mentioned, to take vengeance on those who, despising God and his Law, preferred to follow forbidden things. ### Scripture references - Col 3:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.6 (PL 17:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-6). ## Commentary on Colossians 3:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-7 - Source: PL 17:435 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Colossians, once living in those sins, should rejoice in their rescue and obey Christ. ### Latin text In quibus et vos ambulastis aliquando, cam viveretis in illia. Quantum beneficium illis præstiterit gratia Dei per Jesum Christum, non tacet; ut gratulentur evasisse se iram, quæ venmra est repente super infideles totius terræ, et tales semetipsos præbeant, ut parere possint præceptis ejus, a quo a morte secunda sunt liberati. ### English translation (Claude) “In which you too once walked, when you lived in them.” He does not keep silent about how great a benefit the grace of God has given them through Jesus Christ, so that they may rejoice that they have escaped the wrath that will come suddenly upon the unbelievers of the whole earth, and may show themselves such as to be able to obey the precepts of him by whom they have been freed from the second death. ### Scripture references - Col 3:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.7 (PL 17:435; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-7). ## Commentary on Colossians 3:8–11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-8 - Source: PL 17:435–437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers must put off lesser sins too and put on the new man, renewed in the image of the Creator by good conduct, in which all races are one in Christ; Ambrosiaster distinguishes this image, shared by women, from the image of God in the first man, and digresses on the Scythians. ### Latin text Nunc vero deponite et vos omnia, iram et indignationem animi, malitiam, blasphemiam. Turpiloquium de orevestro non procedat. Nolite mentiri ilwicem. Exuite vos reterem hominem cum actibus ejus, et induite novum, qui renovatur a in agnitionem secundum imaginem ejus, qui condidit illum; ubi non est Græcus et Judæus, circumcisio et præputium, Barbarus et Scytha, servus et tiber ; aed omnia et in omllibus Christus. Nunc ab his prohibet, quæ minora peccata videntur; ne forte, quia superius quae graviora sunt, mortificanda mandavit, haec admiuellda, aut quasi non periculosa, non fugienda putarentur : simul etiam ut exuti veterem hominem, id eSI, tam verbo quam actu incontaminatos se videntes. et novi iacti in Christo per agnitionem veritatis, quae olim latuit, modo autern manifestata per novam legem credentibus; ut similes fiant imaginis ejus, qui creavit illos. Imago haec in conversatione bonas vitae intelligenda est, sicut dicit ad Corinthios in epistola prima : Quemadmodum portavimus imaginem ejus, qui de terra est; ila porlenau. et imaginem ejus gui de cælo est (I Gor. xv, 49). Ipse est ergo creator bominis, cujus imaginem portare nos jubet insancttate et bonis operibus, quae de Filii Dei agnitione descendunt. Nemo euim potest bonam et mundam habere vitam, nisi habeat cui hanc exhibeat, a quo si non præmium, certe vel laudem exspectet. Sed apud Deum et laus et præmium sperantur; quia non patitur Dei justitia eum, qui carnis vitia vicerit, minime coronari. In hac itaque agnitione nullus ut indignus excipitur, quasi non mereatur accedere ad fidem Christi; omnes enim accedentes unum fiunt, deleti quid fuerint, et scripti quid esse cœperunt; ut quia unius fidei sunt, in eo ipso unius sint et meriH, ut quos fides jungit, nou possint discerni, propter quod diversi natura et gente sive conditione sunt. Omnia enim et in omnibus his Christos est; quia enim cuncti ejus membra sunt, omnia ristus est; ut dum una confessio eorum cst de spe ejus in omnibns Christ s: et sic omnia corpus ejus sunt, ut professio eorum et natura concordet. Alia est tamen imago hæc, quam de agnitionc Salvatoris dicit creari, et alia imago, ad quam factus cst primus homo. Ista enim imago est et in femina, cum agnoscit eum, qui se creavit, et obtemperans voluntati ejus abstinet a vita turpi ct actu perverso ; ilia autem imago in solo viro est, sicut idem dicit in epistola ad Corinthios prima : Vir quidem non debet ve/are caput, cum ait imago et gloria Dei (1 Cor. XI, 7). Si antem ct mulier non velaret caput, csset etipsa imago Dei. Sed incongruum erat, lit facta viro subjecta, diceretur esse imago Dei; nam et in Cenesi ita ait : Et fecit Deus Irominem, ad imaginem Dei fecit eum ( Genel. I, 27); ut sicut Deus unus est, unus ab eo fieret homo : ut quomodo ex Dco uno omnia, ita ex unc homine omne genus esset super faciem totius terræ. Unus igitur unum frcit, qni unitatis ejus haberet imaginem. Et ipsa in viro et muliere similitudo mysterii Patris et Filii; Bal'barum tamen ab Scytha segregavit, sicut senum a libero non utique in Christo, ill quo omnes unum sunt ; sed in morum feritate et in gentis immanitate. Pcjores enim hos Barbaris intelligi voluit, antequam credant, cum Græcorum libri justitiam eorum prædicent, quam, duce natura, sequebantur; in tantum ut magnum apud eos peccamm furti habeatur, quod Graeci magna, inquit, cum industria et doctrina justitiæ semitas invesLigarunt, hosce naturaliter contprehendissc collaudant. Sed quomodo degenerant omnia, postea plus vituperabiles esse cœperunt, quam fuerant antea laudabiles. Postquam enim wulieres eorum lege viri uti coeperunt, duas Amazonas primitus asserunt appellatas, totam Asiam contra naturam subjicientes; sic contigit ut et viri canum more rabidi efficerentur, immanes, silvestres, inculti, plus quam barbari, in tautum immutati, ut carne humana vescenda imbuerentur. Quid mirum, cum et ipsi Romani longe alii fuerint, quam nunc sunt? Nam et mulieribus eorum castitatis causa Tini usus incognitus fuit, sicut nunc aquæ; in tantum enim vigebat disciplinæ auctoritas, ut subjectum vas non faceret, qnod volebat. (Vers. 13, ł3.) Induimini ergo ut electi Dei, sancti et dilecti, viscera misericordiæ, benignitatem, humilitatem, sensus rnunluetudinem, longanimitatem, præbentes vobis invicem patientiane, et donantes aliu, alii, Ii quia adversus aliquem habet querflam ;. sicut et Christus donavit vobis, ita et vos facile. Ut lucrum possint habere, ad haec eos facienda hortatur, quae meritum collocant apud Deum. A peccatis autem abstinere timor facit ; veretur enim ne mala faciens, poenis subdatur. Haec autem quae nunc facienda monet, ad prorectum pertinent meritorum ; ex voluntate enim sunt, non ex necessitate. Qui ergo ab illicitis se abstinet, habet laudem : qui vero a licitis temperat, et laudem habet et præmium. ### English translation (Claude) “But now put away all these too: anger, indignation of mind, malice, blasphemy. Let no base talk come out of your mouth. Do not lie to one another. Strip off the old man with his deeds, and put on the new, who is being renewed in knowledge according to the image of him who created him; where there is not Greek and Jew, circumcision and uncircumcision, barbarian and Scythian, slave and free, but Christ is all things and in all.” Now he forbids the things that seem lesser sins; lest perhaps, because above he commanded the graver ones to be put to death, these should be thought allowable, or not dangerous and not to be fled; and at the same time that, having stripped off the old man, that is, seeing themselves undefiled both in word and in deed, and made new in Christ through the knowledge of the truth, which was once hidden but has now been made manifest through the new law to believers, they may become like the image of him who created them. This image is to be understood in the conduct of a good life, as he says to the Corinthians in the first letter: “As we have borne the image of the one who is from the earth, so let us bear also the image of the one who is from heaven” (1 Cor 15:49). He, then, is the creator of man, whose image he commands us to bear in holiness and good works, which come down from the knowledge of the Son of God. For no one can have a good and clean life unless he has someone to whom he displays it, from whom, if not reward, he at least expects praise. But with God both praise and reward are hoped for; because God's justice does not allow one who has conquered the vices of the flesh not to be crowned. In this knowledge, then, no one is excepted as unworthy, as if he did not deserve to come to the faith of Christ; for all who come become one, erased as to what they were and written as to what they have begun to be; so that, since they are of one faith, in that very thing they may be of one merit, so that those whom faith joins cannot be distinguished because they are different in nature, race, or condition. For Christ is all things and in all these; for because all are his members, Christ is all things; so that, while their confession is one, concerning hope in him, Christ is in all; and so all are his body, so that their profession and nature agree. Yet this image, which he says is created from the knowledge of the Saviour, is one thing, and the image to which the first man was made is another. For this image is also in the woman, when she recognizes the one who created her and, obeying his will, abstains from a base life and perverse conduct; but that image is in the man alone, as he says in the first letter to the Corinthians: “A man ought not to veil his head, since he is the image and glory of God” (1 Cor 11:7). But if the woman too did not veil her head, she too would be the image of God. But it was unfitting that one made subject to the man should be called the image of God; for in Genesis too he says thus: “And God made man; in the image of God he made him” (Gen 1:27); so that, as God is one, one man should be made by him; so that as from one God are all things, so from one man the whole race should be upon the face of the whole earth. One, then, made one, who would have the image of his unity. And in man and woman itself is the likeness of the mystery of the Father and the Son. Yet he separated the barbarian from the Scythian, as the slave from the free, certainly not in Christ, in whom all are one, but in savagery of manners and in the cruelty of the race. For he wanted these to be understood as worse than barbarians before they believe, though the books of the Greeks praise their justice, which they followed with nature as guide; so much so that among them theft is held a great sin; for, he says, the Greeks praise them because, what the Greeks investigated with great industry and learning, the paths of justice, these grasped by nature. But as all things degenerate, afterwards they began to be more blameworthy than they had previously been praiseworthy. For after their women began to use the law of men (they say the first two were called Amazons, subjecting all Asia against nature), so it happened that the men too became rabid like dogs, savage, wild, uncultivated, more than barbarians, so changed that they were trained to eat human flesh. What wonder, when the Romans themselves were once far different from what they are now? For to their women the use of wine was unknown, for the sake of chastity, as water is now; for so strong was the authority of discipline that the subject vessel did not do what it wished. “Put on, therefore, as God's elect, holy and beloved, bowels of mercy, kindness, humility, meekness of mind, long-suffering, showing patience to one another and forgiving one another, if anyone has a complaint against another; as Christ also forgave you, so do you also.” So that they may have gain, he exhorts them to do these things, which establish merit with God. For fear causes abstaining from sins; for one fears lest, doing evil, one be subjected to punishments. But these things that he now admonishes to be done pertain to the advancement of merits; for they are from will, not from necessity. Whoever, then, abstains from unlawful things has praise; but whoever refrains from lawful things has both praise and reward. ### Scripture references - Col 3:8: quotation, high confidence - Col 3:9: quotation, high confidence - Col 3:10: quotation, high confidence - Col 3:11: quotation, high confidence - Col 3:12: quotation, high confidence - Col 3:13: quotation, high confidence - 1 Cor 15:49: quotation, high confidence - 1 Cor 11:7: quotation, high confidence - Gen 1:27: quotation, high confidence - Gal 3:28: allusion, medium confidence ### Translation notes - The section covers Col 3:8–13 (Migne's marker “Vers. 12, 13” is not translated). The statements that the original “image of God” belongs to the man alone (citing 1 Cor 11:7), and the remarks on the Scythians, the Amazons, and early Roman women, are translated as written. Ambrosiaster's text of 3:11 reads “Christ is all things and in all”. ### Citation (SBL) Ambrosiaster, Col. 3.8 (PL 17:435–437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-8). ## Commentary on Colossians 3:14–15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-14 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love, the bond of unity, perfects all other virtues and always brings true peace. ### Latin text Super hæc aulem omnia charitatem habete, quod est vinculum unitatis : et pax Dei exsultet in cordibus veatri" in qua et vocati estis in uno corpore : et grati estote. Quia Tero omnium major est charitas, huic magis studendum hortatur. Tunc enim omnia quæ supra mandavit servanda, ad effectum præmiorum poterunt deduci, si duce charitate, iter ambulent legis; tota enim mente operator, qui ex amore aliquid facit. Hypocrisis et simulatio non est In charitate; quare et Joannes apostolus : Timor, inquit, non eat in dilectione. Qui enim timet, perreclas non est: Perfecta enim dilectio foras mittit timorem (I Joan. iv, 18) ; ande et Dominus amari se mavult, quam timeri. Haec est enim dilectio quae complectitur unitatem, haec est quæ omnes unum corpus faciE, hæc est quæ veram habet pacem, qnam corde puro custodit. Potest enim pax dici, et non habere charitatem; charitas enim semper secum habet pacem. ### English translation (Claude) “But above all these things have love, which is the bond of unity; and let the peace of God exult in your hearts, to which you were also called in one body; and be thankful.” Since love is truly the greatest of all, he exhorts them to pursue it more. For then all the things he commanded above to be kept can be brought to the effect of rewards, if, with love as guide, they walk the way of the law; for one who does something out of love works with his whole mind. There is no hypocrisy or pretence in love; wherefore the apostle John too says: “There is no fear in love. For whoever fears is not perfect; for perfect love casts out fear” (1 John 4:18); hence the Lord too prefers to be loved rather than feared. For this is the love that embraces unity; this is the one that makes all one body; this is the one that has true peace, which it keeps with a pure heart. For peace can be spoken of and not have love; but love always has peace with it. ### Scripture references - Col 3:14: quotation, high confidence - Col 3:15: quotation, high confidence - 1 John 4:18: quotation, high confidence ### Translation notes - The section covers Col 3:14–15. Ambrosiaster's text reads “the bond of unity” where the Greek has “the bond of perfection”, and “exult” where the Greek has “rule”. ### Citation (SBL) Ambrosiaster, Col. 3.14 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-14). ## Commentary on Colossians 3:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-16 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers should sing Christ's praise in psalms and hymns from the heart, for God, not for human favour. ### Latin text Verbum Christi habitet in vobis abunde in omni sapientia, doeetlle. et monellte, vosmetipsos ill psalmis et hymnis et canticis spiritalibus , in gratia cantantes III cordibus vestris Domino. Hæc meditanda monet semper, quæ sonent Christum : hæc in corde habenda, quai Deo Patri semper gratias referant; ut vox canora illi serviat, illum laudet psalmus, hymnus extollat. Et huic soli uotum sit, qui occulta pervidet mentis, a quo speratur et præmium. In cordibus illi cantari mandavit; ne favore hominum fieret, et fructum amitteret. ### English translation (Claude) “Let the word of Christ dwell in you abundantly, in all wisdom, teaching and admonishing yourselves in psalms and hymns and spiritual songs, singing in grace in your hearts to the Lord.” He admonishes that those things be always meditated on which sound of Christ; that those be kept in the heart which always render thanks to God the Father; so that the melodious voice may serve him, the psalm praise him, the hymn extol him. And let it be known to him alone who sees the hidden things of the mind, from whom the reward too is hoped for. He commanded singing to him in the heart, lest it be done for human favour and lose its fruit. ### Scripture references - Col 3:16: quotation, high confidence - Matt 6:4: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Col. 3.16 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-16). ## Commentary on Colossians 3:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-17 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All words and deeds should glorify Christ; wives are to be subject to their husbands as God ordained in Genesis. ### Latin text Et omne quodcumque facitis, in verbo aut ill opere, omnia In nomine Domini Jesu (acite, gratias agentes Deo et Patri per ipsum. Quoniam supra in corde Deum laudari, et Illi gratias referri præcepit; nunc tam in verbo , quam in opere totius conversationis nostrae nomen Domini Jesu laudari et exaltari hortatur; ut cum verba nostra carent repreKensione, et opera nostra bona sunt, magnificetur Dominus Jesus, cujus magisterio invituperabiles sunt discipuli. Tunc enim veras gratias agimus Deo per ipsum, si modum praeceptorum ejus custodiamus. (Vers. is.) Mulieres, subditæ estote viris, sicut oportet, in Domino. Ita præcepit mulieres subditas esse debere viris, sicut mandavit Deus, inter caetera dicens ad mulierem : Et ad virum tuum conversio tun et ipse tui dominabitur (Cen. III, 16); ut ipso ritu et disciplina limeat virum suum , quasi dominum , ex quo caepit esse. ### English translation (Claude) “And whatever you do, in word or in deed, do all things in the name of the Lord Jesus, giving thanks to God and the Father through him.” Since above he commanded that God be praised in the heart and thanks rendered to him, now he exhorts that, both in word and in the deed of our whole way of life, the name of the Lord Jesus be praised and exalted; so that when our words lack reproach and our works are good, the Lord Jesus may be magnified, by whose teaching the disciples are blameless. For then we truly give thanks to God through him, if we keep the measure of his precepts. “Wives, be subject to your husbands, as is fitting in the Lord.” He so commanded that wives ought to be subject to their husbands as God commanded, saying among other things to the woman: “And your turning shall be to your husband, and he shall rule over you” (Gen 3:16); so that, by this very rite and discipline, she may fear her husband as a lord, from whom she began to exist. ### Scripture references - Col 3:17: quotation, high confidence - Col 3:18: quotation, high confidence - Gen 3:16: quotation, high confidence - 1 Cor 11:8: allusion, medium confidence ### Translation notes - The section covers Col 3:17–18 (Migne's marker “Vers. 18” is not translated). Translated as written. ### Citation (SBL) Ambrosiaster, Col. 3.17 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-17). ## Commentary on Colossians 3:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-19 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Husbands must temper their authority with love, since the wife is their own flesh. ### Latin text Viri, diligite uxores vestras, et nolite amari esae ad illas. Rigorem virilis legis emollit, ne potestate qua prævalet, nimius quis sit in dominatu uxoris : sed debet respicere ad affectum, quia mulier caro ejus est; ne plus illam humilians exacerbet et contraria cogitet. ### English translation (Claude) “Husbands, love your wives, and do not be bitter toward them.” He softens the rigour of the husband's law, so that no one may be excessive in lordship over his wife through the power by which he prevails; but he ought to look to affection, because the woman is his flesh; lest, humbling her too much, he embitter her and she think contrary thoughts. ### Scripture references - Col 3:19: quotation, high confidence - Eph 5:29: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Col. 3.19 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-19). ## Commentary on Colossians 3:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-20 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Children please God by honouring and obeying their parents. ### Latin text Filii, obedite parentibu, vestris per ontnia ; hoe enim placet Deo. Non potest aliud placere Deo, quam quod justum et pium est. Tunc enim possunt Otii habere propitium Deum, si debitam honorificentiam rependant parentibus, circa obsequium ilIorum faciles, in contemptu difficiles, scieutes lilii numquam adversus parentes * providere debere. ### English translation (Claude) “Children, obey your parents in all things; for this is pleasing to God.” Nothing else can please God than what is just and dutiful. For then children can have God gracious to them, if they repay due honour to their parents, ready in obeying them, slow to despise them, knowing that children ought never to plan against their parents. ### Scripture references - Col 3:20: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.20 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-20). ## Commentary on Colossians 3:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-21 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fathers should be moderate, remembering they were once sons, so that children may be submissive. ### Latin text Patres, nolite ad iram provocare filios vestros, ne puaillo animo fiant. Modestos praecipit patres debere esse filiis, ne coarctati ab eis, delinquant in illos, et Deum ofJendant, quod nolunt. Ira enim inconsiderata res est, in tantum ut aliquando nec sibi parcat, qui irascitur. Debent enim recordari patres quia fuerunt et ipsi filii : considerare autem filii, quia futuri sunt patres; at aeque librato consilio utriusque partis, et tilii subjecti sint, ei patres modesti. ### English translation (Claude) “Fathers, do not provoke your children to anger, lest they become faint-hearted.” He commands that fathers ought to be moderate toward their children, lest, constrained by them, they offend against them and offend God, which they do not wish. For anger is an inconsiderate thing, so much so that sometimes the one who is angry does not even spare himself. For fathers ought to remember that they too were sons; and sons to consider that they will be fathers; so that, both sides weighed with equal counsel, the sons may be subject and the fathers moderate. ### Scripture references - Col 3:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.21 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-21). ## Commentary on Colossians 3:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-22 - Source: PL 17:437 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves should serve sincerely, since faithfulness in small things prepares faithfulness toward God. ### Latin text Serm, obaudile per omnia dominia carna. libus, non ad oculum servientes, quasi hominibus placentes, sed in simplicitate cordia timentes Dominum. Quoniam Deo aliter serviri non potest quam puro corde; occulta enim pervidet animorum : sic et hominibus præcipit serviri debere. Qui enim ad oculum servit, in occulto aliud facit : qui autem ex animo , talis est foris, qualis et intus. Si ergo in hoc obsequio fuerit fidelis, promerebitur Dominum ; quia ipse dixit : Qui in minimo fidelis est, et iri magno ftdelis eat (tuc. XVI, i0). Si enim ei , qui ad præsens vindicat, fidelis non fuerit, qui poterit ut illi fidem exhibeat, quem post mortem audit judicatu. rum ? Idcirco in domini carnalis causa justum vult esse servum et obsequentem ; dt possit et in Dei rebus et fidelis esse et obsequens. Si euim in praesenti idoneus fuerit, ubi scit nulla esse nisi corruptibilia præmia ; quanto magis propensior erit in Dei devotione, quem scit fidelibus immortalia daturum praemia t ### English translation (Claude) “Slaves, obey in all things your fleshly masters, not with eye-service, as men-pleasers, but in simplicity of heart, fearing the Lord.” Since God cannot be served otherwise than with a pure heart, for he sees the hidden things of minds, so he commands that people too ought to be served. For one who serves for the eye does something else in secret; but one who serves from the heart is the same outside as inside. If, then, he is faithful in this service, he will win the Lord's favour; because he himself said: “Whoever is faithful in the least is faithful also in much” (Luke 16:10). For if he is not faithful to the one who punishes for the present, how will he be able to show faith to him whom he hears will judge after death? Therefore in the case of his fleshly master he wants the slave to be just and obedient, so that he may be both faithful and obedient in the things of God. For if he is fit in the present, where he knows there are only corruptible rewards, how much more ready will he be in devotion to God, whom he knows will give immortal rewards to the faithful! ### Scripture references - Col 3:22: quotation, high confidence - Luke 16:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 3.22 (PL 17:437; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-22). ## Commentary on Colossians 3:23–25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-3-23 - Source: PL 17:437–439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves who serve as to the Lord will be rewarded in Christ's kingdom as servants of Christ, a title of dignity. ### Latin text Quidquid facilis, ex animo operamini, ut Domino et MOM hominibus : certi quod a Domino recipietis retributionem hæreditatis Domini Christi, cui servitis. Qui enim inique gerit, fert id quod gessit inique : et noM est peraonarum acceptio apud Deum. Ut promptos illos in obsequio et fide faciat, mercedem illos bonorum operum accepturos promiuit a Deo in regno Christi. Quod ut probatum sit et acceptum, sic illos vult obsequi sicut Domino, a quo mercedem exspectant. At si servus inique egc* rit, non solum hominem offendet, sed et Deum, quem in admissa fraude carnalis domini contempsit. Si autem bene egcrit, non erit apud Deum servus hominis, quasi despectior : sed remunerabitur, quasi tiber inter homines, servus autem Christi, quod dignitatis est nomen. ### English translation (Claude) “Whatever you do, work from the heart, as to the Lord and not to men, sure that from the Lord you will receive the recompense of the inheritance of the Lord Christ, whom you serve. For whoever does wrong receives back what he has done wrongly; and there is no partiality with God.” To make them ready in service and faith, he has promised that they will receive from God the reward of good works in Christ's kingdom. So that this may be approved and accepted, he wants them to serve as to the Lord, from whom they await the reward. But if a slave acts wrongly, he will offend not only a man but also God, whom he despised in committing fraud against his fleshly master. But if he acts well, he will not be with God a man's slave, as one more despised, but will be rewarded, as one free among men, but a servant of Christ, which is a name of dignity. ### Scripture references - Col 3:23: quotation, high confidence - Col 3:24: quotation, high confidence - Col 3:25: quotation, high confidence ### Translation notes - The section covers Col 3:23–25. ### Citation (SBL) Ambrosiaster, Col. 3.23 (PL 17:437–439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/3-23). ## Commentary on Colossians 4:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-1 - Source: PL 17:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God created all free; slavery arose from human injustice, and before God the true slave is the sinner, so masters, themselves God's servants, must treat slaves justly. ### Latin text Domini, quod justum eat et æquum servis præbete , scientes quod et t'OS Dominum habetis ill cœlis. Ne domini temporales superbia extollantur, præsumentes de dominatu, mitigat et cohibet animos illorum, ut adhibita consideratione humani generis, animadvertant auctorem Deum non servos et liberos, sed omnes ingenuos condidisse. Sed hoc mundi iniquitate factum est, ut dum alter alterius fines invadit, tunc captivos ducit ingenuos; unde et manu capti dicti sunt a veteribus inde mancipia. Hic casus et conditio etiam nunc apparet , alii redimuntur, alii remanent servi. Apud Deum autem hic servus hahetur, qui peccaverit (Joan. VIII, 34). Denique peccati causa Cham servus audivit: Maledictus puer Chanaam, servus servorum erit fralribu, suis (Gen. IX, 25). Cui sententiae veteres assensere, ita ut definirentomnes prudentes esse liberos,slultos autem omnes esse servos ; quia prudens abstinet a peccatis, ut vic ingenuus sit, qui recta sequitur ; servus autem qui per stultitiae imprudentiam subjicit se peccato. Unde et Cham propter stultitiam, qui arisit nuditatem patris stulte, servus est appellatus. Ostendit ergo dominia, quia non vere sunt domini, sed quasi per imaginem; corporum enim, non animorum sunt domini. Solus enim dominus, et auctor rerum invisibilis Deus tam corporibus, quam animis dominatur; ut haec consideralltes, justa ab eis exigant servitia : talia utique qualia et a se exigi volunt a Domino communi. Nam cum Ipsi non ut dignum est, Deo serviant, quem non negant omnium potestatem habere, cujusque quotidiana dona per ministeria creaturae humanis usibus exhiberi, a paribus suis (ut non dicam fraLribus) tam gravia exigunt senitia, ut ferri uon possint: non ponentes in animo, quia et ipsi velint nolint, servi sunt; et viderim cujus meriti. ### English translation (Claude) “Masters, grant your slaves what is just and fair, knowing that you too have a Master in heaven.” Lest temporal masters be lifted up with pride, presuming on their lordship, he softens and restrains their minds, so that, considering the human race, they may notice that God the Author created not slaves and free, but all freeborn. But this came about by the iniquity of the world, so that, while one invades another's territory, he then leads away freeborn people as captives; hence by the ancients they were called “mancipia,” from being “taken by hand.” This chance and condition still appears now: some are redeemed, others remain slaves. But with God that one is held a slave who has sinned (John 8:34). Indeed, because of sin Ham heard: “Cursed be the boy Canaan; a slave of slaves shall he be to his brothers” (Gen 9:25). The ancients agreed with this sentence, so as to define that all the wise are free, but all fools are slaves; because the wise man abstains from sins, so that he is truly freeborn who follows what is right; but the slave is one who through the imprudence of folly subjects himself to sin. Hence Ham too, who foolishly laughed at his father's nakedness, was called a slave because of folly. He shows the masters, then, that they are not truly masters, but as it were in image; for they are masters of bodies, not of souls. For the only Master and author of things, the invisible God, rules both bodies and souls; so that, considering these things, they may demand just services from them, such as they themselves wish to be demanded of them by the common Lord. For though they themselves do not serve God as is fitting, whom they do not deny to have power over all, and whose daily gifts are supplied for human use through the ministries of creation, they demand from their equals (not to say their brothers) such heavy services that they cannot be borne: not considering that they themselves, willing or not, are slaves; and I would like to see of what merit. ### Scripture references - Col 4:1: quotation, high confidence - John 8:34: allusion, high confidence - Gen 9:25: quotation, high confidence - Gen 9:22: allusion, high confidence ### Translation notes - The derivation of “mancipia” from “manu capti” and the Stoic maxim that the wise are free and fools slaves are translated as written. Ambrosiaster's account of Ham laughing at his father's nakedness reflects a common reading of Gen 9:22. ### Citation (SBL) Ambrosiaster, Col. 4.1 (PL 17:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-1). ## Commentary on Colossians 4:2–4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-2 - Source: PL 17:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul urges persistent prayer and asks the Colossians to pray for his bold preaching. ### Latin text Orationi imlate, vigilantes in ilia cum gratiarum actione : orantes aimul et pro nobis, ut Deus aperiat nobis ostium verbi ad eloquendum mysterium Christi (propter quod etiam vinetu. sum) ut manifestem illud, prout oportet me loqui. Jam prudentibus mysterium Domini Christi, a et cautis in evitandis vitiis peccatorum orationi instandum ostendit ; ut meritis crescant, deficientibus tentationibus adversarii. Quos in tantum dignos habet, ut judicet eos etiam se posse precibus adjuvare ad asserendum audacter Evangelium, ad quod manifestandum legationem acceperat. ### English translation (Claude) “Persist in prayer, watching in it with thanksgiving; praying at the same time for us also, that God may open to us a door of the word, to speak the mystery of Christ (for which I am also in chains), so that I may make it manifest as I ought to speak.” He shows that those who are already wise in the mystery of the Lord Christ, and careful in avoiding the vices of sins, must persist in prayer, so that they may grow in merits while the adversary's temptations fail. He holds them so worthy that he judges that they can help him too by their prayers to proclaim the gospel boldly, for the manifesting of which he had received an embassy. ### Scripture references - Col 4:2: quotation, high confidence - Col 4:3: quotation, high confidence - Col 4:4: quotation, high confidence ### Translation notes - The section covers Col 4:2–4. ### Citation (SBL) Ambrosiaster, Col. 4.2 (PL 17:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-2). ## Commentary on Colossians 4:5–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-5 - Source: PL 17:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians must speak of their faith wisely and gently, choosing time and hearer, and yield to the hostile, especially when rulers oppose the faith. ### Latin text In sapientia ambulate ad eos, gui foris sunt, tempus redimente. Sermo rester semper in gratia aale ait eOlldilus; ut sciatis quomodo oporteat VOl singulis respondere. Quoniam necesse est ambulare nos inter infideles, et colloquia miscere causa conversationis mundanae : hoc est quod commonet, ilL cum sapientia sit ipsa conversatio propter scanda* lum gentilium; ne occasionem per nos accipiant blasphemandi, et incitentur ad persequendum. Quid enim opus est loqui cum eo, quem scias intractabilem, et obstinatæ neentis, paratum ad contumeliam faciendam ? Idco hæc monet, ut opportuno et loco et tempore, magistra modestia, religionis verba promantur : aut si persona talis in medio est, quae perMrepat, reticendum. Aliter enim cum potentibus mundi, aliter cum mediocribus, et aliter cum humitibus agendum est. Aliter iterum cum mansuetis, aliter cam iracundis, quibus cedi oportet, hoc est redirnere tempus. Cum enim insidianti Dominicis verbis et furenti temporis audaciac cedis, injurias infesti temporis lucrifacis. Nam si caput, id est, rei assentit corpori, tunc est libertas loquendi verba Dei cum mansuetudine, ut provocentur ad bonum. Perstrepentibus tamen et animosis ad convicia sem. per cedendulO; vincis enim, dum cedis. ### English translation (Claude) “Walk in wisdom toward those who are outside, redeeming the time. Let your speech always be with grace, seasoned with salt, so that you may know how you ought to answer each one.” Since it is necessary for us to walk among unbelievers and to mingle in conversation for the sake of worldly life, this is what he admonishes: that this very conduct be with wisdom, because of the scandal of the gentiles, lest they take occasion through us to blaspheme and be stirred up to persecute. For what need is there to speak with one whom you know to be intractable and of obstinate mind, ready to inflict insult? Therefore he admonishes this: that the words of religion be brought forth at a fitting place and time, with modesty as teacher; or, if such a person is present who makes a noise, one should be silent. For one must deal one way with the powerful of the world, another with the middling, and another with the lowly. Again, one way with the gentle, another with the angry, to whom one must yield; this is to redeem the time. For when you yield to one who lies in wait for the Lord's words and rages with the audacity of the time, you gain the injuries of a hostile time. For if the head, that is, the ruler, agrees with the body, then there is freedom to speak the words of God with gentleness, so that they may be provoked to good. Yet to those who make a noise and are fierce in insults one must always yield; for you conquer when you yield. ### Scripture references - Col 4:5: quotation, high confidence - Col 4:6: quotation, high confidence - Eph 5:16: allusion, medium confidence ### Translation notes - The section covers Col 4:5–6. The sentence on “the head, that is, the ruler” is corrupt in the digital text (“caput, id est, rei”); translated by sense. ### Citation (SBL) Ambrosiaster, Col. 4.5 (PL 17:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-5). ## Commentary on Colossians 4:7–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-7 - Source: PL 17:439 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sends Tychicus and Onesimus to exchange news, since a visible observer makes people more careful. ### Latin text Quæ circa me sunt, omnia nota (aciet vobis Tychicus dilectus frater, et fidelis minister, et conservus ill Domino : quem misi ad vo, in hoc i,.. sum, ut cognoscat quæ circa vos sunt, et consoletur corda vestra, cum Onesimo charissimo et fideli fratre, qui est ex vobis, omnia quæ hic lunt, nota faciet nobis. Ad hoc se dicit fratres misisse, ut invicem sibi nota fierent, quæ agerentur ab invicem. Quamvis superius dicat spiritu se praesentem apud eos, et videre quæ agerent, internuntiis tamen opus est. Sollicitior enim fiet quis, quando videt ad se venire ad considerandam conversationem suam ; plus enim veretur, si speculetur se videri quae agat. Nam cum Deus omnia videat, et sciamus omnia illi nota esse; quia tamen non videmus nos videri ab eo, contraria facimus. ### English translation (Claude) “All my affairs Tychicus will make known to you, the beloved brother and faithful minister and fellow servant in the Lord; whom I have sent to you for this very purpose, that he may know your affairs and console your hearts; with Onesimus, the dearest and faithful brother, who is one of you. They will make known to you all things that are here.” He says that he sent the brothers so that what was being done by each might be made known to the other. Although above he says that he is present with them in spirit and sees what they are doing, yet there is need of messengers. For one becomes more careful when he sees someone coming to observe his conduct; for he is more afraid if he notices that what he does is seen. For though God sees all things, and we know that all things are known to him, yet because we do not see ourselves being seen by him, we do contrary things. ### Scripture references - Col 4:7: quotation, high confidence - Col 4:8: quotation, high confidence - Col 4:9: quotation, high confidence - Col 2:5: allusion, high confidence ### Translation notes - The section covers Col 4:7–9. ### Citation (SBL) Ambrosiaster, Col. 4.7 (PL 17:439; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-7). ## Commentary on Colossians 4:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-10 - Source: PL 17:439–441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul commends Aristarchus, Mark, and Jesus Justus, the only Jewish believers who supported his preaching against circumcision. ### Latin text Salutat vos Aristarchus comes captivitatis meæ, et Marcus consobrinus Barnabæ (de quo accepistis mandatum, ut si venerit ad cos, excipiatis illum) et Jesua, qui dicitur Justus : gui sunt ex cireumcisione. Hi loti sunt adjutores mei in regno Dei, gui mihi solatio fuerunt. Hic Aristarchus bonae conversationis ac meriti videtur, qui devotione Dominica particeps et socius laborum Apostoli designatur. Marcum autem ut commendet, quid sit, non tacet; ut cum laudabilis viri Barnabæ affinis addiscitur, honorabilis habeatur. Addit et Jesum, quem Justum nomine vocari appellat. Quibus solis testimonium perhibet, quia hi ex circumcisione adjutorio fuerunt ei, assentientes et participes sententiae ejus; ut jam circumcidi ulterius non debere praedicarem, ideo participes illos dicit suos in regno Dei. Circumcidendum autem esse, et sabbata et neomenias servandas prædicare non spiritale est, sed terrenum. ; ### English translation (Claude) “Aristarchus, my companion in captivity, greets you, and Mark the cousin of Barnabas (concerning whom you have received instructions: if he comes to you, receive him), and Jesus who is called Justus; who are of the circumcision. These alone are my helpers in the kingdom of God, who have been a comfort to me.” This Aristarchus seems to be of good conduct and merit, who is designated as a sharer and companion of the Apostle's labours in devotion to the Lord. And to commend Mark he does not keep silent about who he is, so that, when he is learned to be a relative of the praiseworthy man Barnabas, he may be held in honour. He adds Jesus too, whom he says is called by the name Justus. To these alone he bears witness that, of the circumcision, they were a help to him, agreeing with and sharing his view, that he should preach that people must no longer be circumcised; therefore he calls them his sharers in the kingdom of God. But to preach that one must be circumcised and keep sabbaths and new moons is not spiritual but earthly. ### Scripture references - Col 4:10: quotation, high confidence - Col 4:11: quotation, high confidence ### Translation notes - The section covers Col 4:10–11. ### Citation (SBL) Ambrosiaster, Col. 4.10 (PL 17:439–441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-10). ## Commentary on Colossians 4:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-12 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul commends Epaphras, their fellow citizen, who prays constantly for the Colossians' perfection. ### Latin text Salutat vos Epaphras, qui est ex vobis, servus Christi. Chariorem illis faciLepistoJam, quando ei qui ex ipsis est, testimonium reddit. Semper sollicitus pro vobis in orationibus, ut stelis perfecti, et abunde expleti in omni voluntate Dei. Tam salutaria se illis exoptare testatur; ut ilium qui rivis illorum est, et affectu unanimitatis charissimus, a participem suæ devotionis in profectum eorum ostendat. ### English translation (Claude) “Epaphras, who is one of you, a servant of Christ, greets you.” He makes the letter dearer to them when he bears witness to one who is from among them. “Always anxious for you in prayers, that you may stand perfect and fully filled in all the will of God.” He testifies that he wishes such salutary things for them, so as to show that the one who is their fellow citizen, and dearest by the affection of unanimity, shares his devotion for their progress. ### Scripture references - Col 4:12: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 4.12 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-12). ## Commentary on Colossians 4:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-13 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Epaphras's labour for them should spur the Colossians' own care for their salvation. ### Latin text Testimonium enim adlribeo illi quia habet multum laborem pro vobis, et pro iia qui Laodiceæ sunt et Hierapoli. Ut sollicitos eos salutis suae faciat, aliorum vigilantia quanta sit pro his, ostendit; sollicitior enim quis fit pudore; quando in causa sua alterum viderit laborare. ### English translation (Claude) “For I bear him witness that he has much labour for you and for those who are at Laodicea and Hierapolis.” To make them careful about their own salvation, he shows how great is others' vigilance for them; for one becomes more careful out of shame when he sees another labouring in his cause. ### Scripture references - Col 4:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 4.13 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-13). ## Commentary on Colossians 4:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-14 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Luke, author of the Gospel and Acts, was Paul's constant companion. ### Latin text Salutat vos Lucas medicus charissimus, et Demas. Vere charissimus Apostolo fuit Lucas ; quia omnia postponens, Apostolum semper secutus est : qui et Evangetium , et Actus apostolorum scripsisse perhibetur. ### English translation (Claude) “Luke the dearest physician greets you, and Demas.” Luke was truly dearest to the Apostle, because, putting all things second, he always followed the Apostle; he is also held to have written the Gospel and the Acts of the Apostles. ### Scripture references - Col 4:14: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 4.14 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-14). ## Commentary on Colossians 4:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-15 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul greets the Laodiceans and Nympha, whose whole household was Christian. ### Latin text Salutate eos gui sunt Laodiceæ fratres, et Nymplaam, et domesticam ejus Ecclesiam. Quouiam simili modo et pro iis qui Laodiceae sunt, sollicitus erat, in eorum epistola hos salutandos commonet, Nympham chariorem existimans, cujus et domum salutat; lam enim devota videtur fuisse, ut omnis domus ejus signo titulata esset crucis. ### English translation (Claude) “Greet the brothers who are at Laodicea, and Nympha, and the church in her house.” Since he was likewise anxious for those at Laodicea, he admonishes that they be greeted in this letter, regarding Nympha as dearer, whose house too he greets; for she seems to have been so devoted that her whole household was marked with the sign of the cross. ### Scripture references - Col 4:15: quotation, high confidence ### Translation notes - The digital text reads “Nympham” and “ejus” and Ambrosiaster treats Nympha as a woman. ### Citation (SBL) Ambrosiaster, Col. 4.15 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-15). ## Commentary on Colossians 4:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-16 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's letters were meant for all churches, so the Colossian and Laodicean letters were to be exchanged. ### Latin text Et cum lecta fuerit apud vos Hæc epistola, facite ut et ill Laodicensium Ecclesia legatur, et vos tit cam quæ eat Laodicensium, legalis. Quia generates sunt instructiones Apostoli, et ad omnium profectum Ecclesiarum scriptæ epistolæ; idcirco etiam Laodicensibus epistolam hanc legi præcipit, ut per hanc quid agendum sibi esset, addiscerent : et Colossenses ut eorum legerent , juxta sensum supradictum. ### English translation (Claude) “And when this letter has been read among you, see that it is read in the church of the Laodiceans also, and that you read the one that is from the Laodiceans.” Because the Apostle's instructions are general, and his letters were written for the progress of all the churches, he therefore commands that this letter be read to the Laodiceans too, so that through it they might learn what they should do; and that the Colossians should read theirs, according to the sense stated above. ### Scripture references - Col 4:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 4.16 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-16). ## Commentary on Colossians 4:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-17 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Archippus, who succeeded Epaphras as leader of the church, is reminded through the congregation to fulfil his ministry. ### Latin text Et dicite Archippo : Vide ministerium, quod suscepisti in Domino , lIt illud impleas. Præpositum illorum per ens ipsos commonet, lit sit sollicitus de salute ipsorum; et quia plebis solius causa epistola scribitur, ideo non ad rectorem ipsorum destina est, sed ad Ecclesiam. Post enim Epaphram, qui illos imbuit, hic accepit regendam eorum Ecclesiam. ### English translation (Claude) “And say to Archippus: See to the ministry you have received in the Lord, that you fulfil it.” Through the people themselves he admonishes their leader to be anxious for their salvation; and because the letter is written for the people's sake alone, it is therefore addressed not to their ruler but to the church. For after Epaphras, who instructed them, this man received their church to govern. ### Scripture references - Col 4:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, Col. 4.17 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-17). ## Commentary on Colossians 4:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-colossenses/3-1/#p-4-18 - Source: PL 17:441 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul signs the letter himself and asks them to remember his sufferings for the gentiles. ### Latin text Ipsa salutatio mea manu Pauli. JleJJlores estote vinculorum meorum. Gratia Domini nostri Jesu Christi vobiscum. Ut confirmet epistolam manu sua subscriptam dicit, memorans ut in mente habeant exitus ejus, quos patiebatur pro salute gentium : et tales se præberent ut non ferret ægre pati pro his injurias. ### English translation (Claude) “The greeting in my own hand, Paul's. Remember my chains. The grace of our Lord Jesus Christ be with you.” To confirm the letter he says it is signed with his own hand, reminding them to keep in mind the deaths he suffered for the salvation of the gentiles, and to show themselves such that he would not take it ill to suffer injuries for them. ### Scripture references - Col 4:18: quotation, high confidence ### Translation notes - The stager fitted this verse number; the lemma is indeed Col 4:18. Ambrosiaster's text adds “of our Lord Jesus Christ” to the closing grace. ### Citation (SBL) Ambrosiaster, Col. 4.18 (PL 17:441; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-colossenses/4-18).