# Commentary on Galatians - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Galatas* - 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-galatas/ - Passages: 106 ## Prologue to the Commentary on Galatians - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrosiaster's prologue: Christians who keep the works of the law, like the Symmachians, deny Christ's divinity; the law ceased with John, faith alone saves, and circumcision gave way to the circumcision of the heart. ### Latin text PROLOGUS. Omnis credens in Christum, et observans Legem factorum, male intelligit Christum: sicut ei Symmachiani, qui ex Pharisxis originem trahunt, qui servata omni Lege, Christianos se dicunt, more Photini Christum non Deum et hominem, sed hominem tantummodo definientes. Si enim Deum intelligerent Christum, nihil de Lege factorum sperarent, id est, de neomeniis, sabbato, circumcisione, et discretione escarum; quia qui Deum et Dominum Legis colit, ] supra Legem cat : nec potest judicari a lege, qui cum legislatore concordat. Denique non illorum causa Lex dala est, qui Deum colebant: sed eorum qui male et credebant et agebant ad contemptum Creatoris. Unde dicit ad Timotheum : Nec enim justo lex posita est, aed injustis, et male versantibus. (I Tim. I, 9.) Et Moyses sic inquit: Timentes facietis filios Israel. (Levit. XV,31). Unde et Galatae, vel ii qui eos subvertebant, adhuc erroris nebula contectum cor habentes, non cernunt sensum Esaiæ prophetæ inter caetera dicentis : Verbum enim consummans et brevians in æquitate ; quia verbum breviatum faciet Dominus super terram. ( Esai. x, 23). Si ergo haec dicta intelligerent; a Lege recederent, scientes, a prædicatione Joannis Baptistæ Legem jam cessare; ut sola fides sufliciat ad salutem, abbreviata ex Lege. In Lege enim et de Deo Patre, et de Christo Filio ejus, et de Spiritu sancto continetur praedestinatum in tempore,quod manifestatum est in prædicatione; nam si signaculi causa circumcidebantur filii Israel, ut exinde apparerent filii esse Abrahæ juxta carnem, rite cessare debet circumcisio; quia signum habent credentes mortis devictæ, quo dignoscuntur filii esse Abrahae, sed secundum fidem; Abrahæ enim promissus est. qui veniens vinceret mortem. Denique hunc exspectabat Abraham, quem in spiritu sentiens natum, gavisus est, sciens se in brevi introduci in coelos. Unde dicit Dominus ad Judæos : Abraham cupivit videre diem meum : et vidit, et gavisus eat ( Joan. VIII, 50); tempore enim quo siinul adhuc erant filii Israel in eremo, antequam vicini essent gentilium, non sunt circumcisi. At ubi commisceri habebant gentibus, tunc a Jesu Nave a circumcisi sunt de petra ( Josue v, 3), quae signiticat Christum: Quia petra, inquit, erat Christus ( I Cor. x, 4), ut designaret per Christum futuram circumcisionem cordis, sicut dixerat Мoyses, et A lliercmias propheta : Circumcidite ves Deo, et circumcidite prœputium cordis vestri ( Deut. x, i6 ; Jerem. IV, 4); ut amputata caligine per remissionem acceptam peccatorum digui Gerent videre gloriam Dei, quam sub Lege positi videre nequiverant causa peccati. Ut ergo et Christum Deum signaret, et non se ab homine ea didicisse quae doccbal, assereret, ita incipit : CAPUT PRIMUM. ### English translation (Claude) Prologue. Everyone who believes in Christ and keeps the law of works understands Christ wrongly: like the Symmachians, who draw their origin from the Pharisees, who, keeping the whole law, call themselves Christians, defining Christ after the manner of Photinus not as God and man, but as a man only. For if they understood Christ to be God, they would hope for nothing from the law of works, that is, from new moons, the sabbath, circumcision, and the distinction of foods; for whoever worships the God and Lord of the law is above the law, and one who agrees with the lawgiver cannot be judged by the law. Indeed the law was not given for the sake of those who worshipped God, but of those who both believed and acted badly, in contempt of the Creator. Hence he says to Timothy: “For the law is not laid down for the righteous, but for the unrighteous and those who behave badly” (1 Tim 1:9). And Moses says thus: “You shall make the children of Israel fearful” (Lev 15:31). Hence the Galatians too, or those who were subverting them, still having a heart covered with the cloud of error, do not discern the meaning of the prophet Isaiah, who says among other things: “For he is completing and cutting short the word in equity; for the Lord will make a shortened word upon the earth” (Isa 10:23). If, then, they understood these sayings, they would withdraw from the law, knowing that from the preaching of John the Baptist the law has now ceased; so that faith alone, abbreviated from the law, suffices for salvation. For in the law is contained, about God the Father and Christ his Son and the Holy Spirit, what was predestined for its time and has been made manifest in the preaching; for if the children of Israel were circumcised for the sake of a seal, so that from it they might appear to be sons of Abraham according to the flesh, circumcision ought rightly to cease; because believers have the sign of death conquered, by which they are recognized to be sons of Abraham, but according to faith; for to Abraham was promised the one who would come and conquer death. Indeed Abraham was waiting for him, and, perceiving in the spirit that he was born, rejoiced, knowing that he would shortly be brought into heaven. Hence the Lord says to the Jews: “Abraham longed to see my day; and he saw it and rejoiced” (John 8:56). For at the time when the children of Israel were still together in the desert, before they were neighbours of the gentiles, they were not circumcised. But when they were to mingle with the gentiles, then they were circumcised by Joshua son of Nun with stone (Josh 5:3), which signifies Christ: “For the rock”, he says, “was Christ” (1 Cor 10:4); so as to indicate the future circumcision of the heart through Christ, as Moses and the prophet Jeremiah had said: “Circumcise yourselves to God, and circumcise the foreskin of your heart” (Deut 10:16; Jer 4:4); so that, the darkness cut away through the forgiveness of sins received, they might become worthy to see the glory of God, which those placed under the law could not see because of sin. So, to mark Christ as God, and to assert that he had not learned from a man what he taught, he begins thus. Chapter one. ### Scripture references - 1 Tim 1:9: quotation, high confidence - Lev 15:31: quotation, high confidence - Isa 10:22–23: quotation, high confidence - Rom 9:28: allusion, medium confidence - Luke 16:16: allusion, medium confidence - John 8:56: quotation, high confidence - Josh 5:2–3: allusion, high confidence - 1 Cor 10:4: quotation, high confidence - Deut 10:16: quotation, high confidence - Jer 4:4: quotation, high confidence ### Translation notes - The Symmachians were a Jewish-Christian group named after Symmachus; Ambrosiaster links them with the Photinian view of Christ. Lev 15:31 is quoted in the Old Latin form ('you shall make the children of Israel fearful'); Isa 10:23 follows the LXX as Paul quotes it in Rom 9:28. The printed reference John 8:50 should be 8:56. Page number 209 removed. ### Citation (SBL) Ambrosiaster, Gal. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/0-1). ## Commentary on Galatians 1:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-1 - Source: PL 17:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's apostleship comes from Christ, God and man, which refutes both the Manichees and Photinus; Christ raised himself, yet by the Father's power. ### Latin text Paulus apostolus non ab hominibus, neque per hominem, sed per Jesum Christum, et Deum Patrem, qui suscitavit eum a mortuis. Apostolum se non ab hominibus electam, et missum ad prædicandum testatur, sicut erant quidam, qui plecti ab apisiolis mittebantur ad Ecclesias roborandas; neque sicut alii, qui a Judæis mittebantur ad disturbandas Ecclesias, quos pseudoapostolos vocat: sed a Filio Dei missum se, quem in bac causa idcirco hominem negare videtur; quia præcepta quasi Deus dedit, non quasi homo a et quem elegit, divino judicio elegit. Per quod idoneum et firmum se prædicatorem significat; quia multo utique melior est, quem Deus elegit, quom quem homo. Neque, inquit, per hominem, sicut arbitrabantur de Christo, qui hos cogebant circumcidi; sed per Dominum Jesum Christum, id est, per eum, qui Dens et homo est. Quod statim aperit, cum dicit: EI Deum Patrem, qui suscitavit eum a mortuis. Hoc dicto. duas haereses damnavit, et Manichæi, et Photini; quia Manichaeus Christum hominem negat, et ppn negat crucifixum : et Photinus Christum Deum esse non concedit; et t nnen ipsum se, huc eat, corpus suum excitasse a mortuis negare non audet: ut Manichæos cum crucifixum non negat, stulte eum hominem non fateri videatur : et Photinus impietate quadam Deum ne- Bare, quem se ipsum a mortuis excitasse fatetur. Legit enim dixisse Dominum: Solvite templum hoc, et ego tribus diebus excitabo illud. Hoc autem dicebat de templo corporis sui ( Joan. II, 19). Igitur ipse excitans sea mortuis, corpus suum significat se a mortuis excitasse ; et nihilominus tamen a Patre suo dicitur excitatus, propterea quod omnis virtus Filii de Patre est; ut gesta Filii facta sint Patris, ex quo sunt omnia. ### English translation (Claude) “Paul, an apostle not from men, nor through man, but through Jesus Christ and God the Father, who raised him from the dead.” He testifies that he was not chosen and sent to preach as an apostle by men, as there were some who were chosen by the apostles and sent to strengthen the churches; nor like others, who were sent by the Jews to disturb the churches, whom he calls false apostles; but that he was sent by the Son of God, whom in this matter he seems to deny to be man for this reason: because he gave commands as God, not as man, and whom he chose, he chose by divine judgment. By this he indicates that he is a fit and firm preacher; for one whom God has chosen is certainly much better than one whom man has chosen. “Nor through man”, he says, as those who were forcing them to be circumcised thought of Christ; “but through the Lord Jesus Christ”, that is, through him who is God and man. This he makes plain at once when he says: “and God the Father, who raised him from the dead.” By this saying he condemned two heresies, both of Manichaeus and of Photinus; for Manichaeus denies that Christ is man, and does not deny that he was crucified; and Photinus does not grant that Christ is God, and yet does not dare to deny that he himself, that is, raised his body from the dead; so that the Manichee, since he does not deny that he was crucified, seems foolishly not to confess him man; and Photinus, with a certain impiety, denies that he is God whom he confesses to have raised himself from the dead. For he reads that the Lord said: “Destroy this temple, and in three days I will raise it. But he spoke of the temple of his body” (John 2:19, 21). So, raising himself from the dead, he indicates that he raised his body from the dead; and nevertheless he is said to have been raised by his Father, because all the power of the Son is from the Father; so that the deeds of the Son are the deeds of the Father, from whom are all things. ### Scripture references - Gal 1:1: quotation, high confidence - John 2:19: quotation, high confidence - John 2:21: quotation, high confidence ### Translation notes - Page number 210 removed. ### Citation (SBL) Ambrosiaster, Gal. 1.1 (PL 17:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-1). ## Commentary on Galatians 1:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-2 - Source: PL 17:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul names all his companions so that the Galatians see many rebuking their error. ### Latin text Et qui mecum sunt omnei fratres , Ecclesiae Galatiæ. Postquam auctoritatem suam com. mendavit, adhuc auget ad causam; ut caeteros qui secum erant, omnes commotos adversus eos ostenderet. Quamvis sufficeret auctoritas ejus, ne posset refutari; tamen ut gravet factum illorum, quo a prima fide destiterant, multos secum accensos ad errorem illorum arguendum designat. Facile enim poterit quis intelligere errare se, si a multis se videat reprebendi. ### English translation (Claude) “And all the brothers who are with me, to the churches of Galatia.” After commending his own authority, he adds further to the case, so as to show that all the others who were with him were stirred against them. Although his authority would suffice so that it could not be refuted, yet to make their deed weigh more heavily, by which they had departed from the first faith, he indicates that many with him were kindled to rebuke their error. For one can easily understand that he is in error if he sees himself rebuked by many. ### Scripture references - Gal 1:2: quotation, high confidence ### Translation notes - The stager flagged this verse number as fitted; the lemma matches Gal 1:2. ### Citation (SBL) Ambrosiaster, Gal. 1.2 (PL 17:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-2). ## Commentary on Galatians 1:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-3 - Source: PL 17:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Father and Son are equally Lord and God; to serve the law alongside Christ insults him, who gave himself to free us from the devil, the law's condemnation and the present age. ### Latin text Gratia vobis et pax a Deo Patra nostro, et Domino Jesu Christo. Utriusque beneficio tam Patris, quam F'i ii genus bominum sublevatum osteudit. Nec minorem Filium significat, cum eum Dominum nostrum vocat: neque Patrem majorem, quia eum Deum nostrum appellat; quia non erit verus Deus Pater, nisi et Doininus sit : neque verus Dominus Filius, nisi et Deus sit. Si ergo una gratia Patris et Filii erga nos est, quid est, inquit, b ut de Filio minus sentientes, Legem illi aqnelis, ut partim Christo, partim Legi serviatis, eum legeritis Dominum dicentem: Quia Dominus eat Filiut hominis etiam sabbati ( Luc. VI, 5 ) ? ut per hoc videant quanta contumelia ab eis Domino irrogetur, quando comparant Dominum famulae. Qui dedit semetipsum pro peccatis nostris. Aperte ostendit nihil prodesse Legem, quando Christum dicit obtulisse se, ut pro uobis pateretur, ut nos justificaret, quos Lex reos tenebat; ut eruti a Lege per fidem Christi, jam non peceatores essemus; sed justificati secunda nativitale, filii Dei appellati. Cum enim c in ditione diaboli genus hominum teneretur, Salvator obtulit se volenti diabolo; ut illudens eum potestate virtutis suae (accipere euim voluit, quem detinere non potuit) auferret ei, quae malo jure tenebat obnoxia. Exspoliatis itaque inferis, tropæum animarum pertulit ad Patrem, ex quo sunt omn'a; quod Lcx utique facere non potuit. Quamquam profutura data sit, nobis tamen peccantibus conversa est, ut fieret inimica; et caepit occidere, non vivificare. Christus autem donans delicta, non solupi vivificavit nps, sed et sibi sociavit; ut filii Dei vocemur facti per fidem. Quantus ergo error est post gratiam reverti sub Lege, hoc est, post acceptam libertetem velle servirc; ut ereptus gladio immemor beneficii denuo se vendat lanistae? Accusator est enim emptoris, qui relicto eo, rursum ad priorem dominum redit. fIt liberaret not de præsenti sœculo maligno. Hoc dicit, quia ideo morti concessit se Dominus, ut nos ab errore saeculi liberaret, id est, ut ab intelligentia hujus saecut!, quod curriculis senescente aptate devergit io finem, alieni facti, futuri sæculi quod occasum nescit, pariicipes simus in sensu unius Dei. Præsentis enim saeculi haec est rnalignitas, quia non reddit congruam reverentiam creatori Deo, et restauratori Christo; dum multos sibi deos confingit error humanus, aut dum Christo a credentibus debita honorificentia non reservatur. ### English translation (Claude) “Grace to you and peace from God our Father and the Lord Jesus Christ.” He shows that the human race has been lifted up by the benefit of both, the Father as well as the Son. Nor does he indicate that the Son is less when he calls him our Lord, nor the Father greater because he calls him our God; for the Father will not be true God unless he is also Lord, nor the Son true Lord unless he is also God. If, then, the grace of the Father and the Son toward us is one, why is it, he says, that, thinking less of the Son, you make the law equal to him, so as to serve partly Christ and partly the law, when you have read the Lord saying: “For the Son of Man is Lord even of the sabbath” (Luke 6:5)? So that through this they might see how great an insult they inflict on the Lord when they compare the Lord with a handmaid. “Who gave himself for our sins.” He shows plainly that the law is of no benefit when he says that Christ offered himself to suffer for us, so as to justify us, whom the law held guilty; so that, rescued from the law through faith in Christ, we might no longer be sinners, but, justified by the second birth, be called sons of God. For when the human race was held in the devil's dominion, the Saviour offered himself to the devil, who wanted him; so that, mocking him by the power of his might (for he wished to take one whom he could not hold), he might take from him those he held liable by evil right. And so, having despoiled the underworld, he carried the trophy of souls to the Father, from whom are all things; which the law certainly could not do. Although it was given to be of benefit, yet, since we sinned, it was turned so as to become hostile, and began to kill, not to give life. But Christ, forgiving offences, not only gave us life but also joined us to himself, so that, made through faith, we are called sons of God. How great an error it is, then, after grace to return under the law, that is, after receiving freedom to wish to be a slave; so that one rescued from the sword, forgetful of the favour, sells himself again to the gladiator-master! For one who leaves his buyer and goes back to his former master accuses the buyer. “To free us from the present evil age.” He says this because the Lord gave himself up to death in order to free us from the error of the age, that is, so that, made strangers to the understanding of this age, which, growing old in its courses, declines to its end, we might be sharers in the age to come, which knows no setting, in the understanding of the one God. For this is the malice of the present age, that it does not render fitting reverence to God the Creator and to Christ the restorer; while human error invents many gods for itself, or while due honour is not kept for Christ by believers. ### Scripture references - Gal 1:3–4: quotation, high confidence - Luke 6:5: quotation, high confidence ### Translation notes - This section covers Gal 1:3–4. '(Verso 4.)' inside is a leaked marginal note; page number 211 removed. The image of the rescued gladiator selling himself again to the lanista is Ambrosiaster's. ### Citation (SBL) Ambrosiaster, Gal. 1.3 (PL 17:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-3). ## Commentary on Galatians 1:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-5 - Source: PL 17:339 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ freed us in accordance with the Father's will. ### Latin text Secundum voluntatem Dei et Patris nostri, cui gloria in sæcula sæculorum. Amen. Ut firmum sit et plenum auctoritate, quod dicit quia Christus nos liberavit; addit quia istud Patris fecerit cum voluntate. ### English translation (Claude) “According to the will of God our Father, to whom be glory for ever and ever. Amen.” So that what he says, that Christ freed us, may be firm and full of authority, he adds that he did this with the Father's will. ### Scripture references - Gal 1:4–5: quotation, high confidence ### Translation notes - The section begins with the end of Gal 1:4 ('according to the will of God'). ### Citation (SBL) Ambrosiaster, Gal. 1.5 (PL 17:339; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-5). ## Commentary on Galatians 1:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-6 - Source: PL 17:339–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul marvels that the Galatians so quickly left grace for the slavery of the law, misled by false apostles who claimed his gospel differed from the other apostles'. ### Latin text Miror quod tic tam cito transferimini ab eo, qui vocavit vos per gratiam Christi in aliud Evangelium. Evangelium bonum nuntium cst, ac per hoc et lex velns Evangelium est a excepta Lege factorum : sed hoc potius in quo, quod promissum est, solutnm est, per qnod peccatores ad indulgentiam convocantur. Mirari ergo ideo se dicit. quia de optimo et maximo beneficio decidentes, manciparunt se Legi factorum; ut perderent quod fuerant consecuti, ut de accepta libertate ruerent in servitutem, cito eversi : cum mos sit ut paulatim aliquis de malo transeat ad bonum, hi autem de bono facile traducti sunt ad .pera carnis, quæ suut gravia. Raro enim contingit, ut quis de '.Tilia confugiat ad exilia : ac per h oc admiratur hebetudinem illorum, qui in securitate positi, labori se subjecerunt inani. Tale est, si nau'a insanus stans in porlu, de tempestate secufUS, laxet navim in altum; ut perturbetur diversis procellis: ita et hi per stultitiam subjecerunt se; ut dolores paterentur pudoris desecti, et jugum servi. tutis Legis susciperent, nulla hujus rei spe prædicata. In aliud ergo evangelium vocati fuerant, quam quod hi prædicabant, qui eos subverterant; non tamen aliud ab eo, quod apostoli annuntiabant, quod hi pseudoapostoli aliud esse asserebant ad invidiam Apostoli, qui eos instruxerat. Et ut Galatas per hanc fallaciam circumvenirent, necesse erat ut Evangelium Apostoli aliud esse dicerent, quam quod ratio Salvatoris docebat : hoc autem esse verum, quod ab eis cum legis veteris concordia prædicabatur. Ili sunt qui quæstiones fecerunt Paulo et Barnabx de hac re, sicut continetur in Actibus apostolorum (Act. xv, 2); isti enim docebant ex gentibus creden. tes quia nisi circumciderentur more Moysis, et judaizarent, salvi esse non possent. ### English translation (Claude) “I marvel that you are so quickly being transferred from him who called you through the grace of Christ to another gospel.” A gospel is good news, and therefore the old law too is a gospel, except the law of works; but rather this one in which what was promised has been paid, through which sinners are called to pardon. He says he marvels, then, because, falling away from the best and greatest benefit, they had handed themselves over to the law of works; so as to lose what they had obtained, so as to rush from freedom received into slavery, quickly overturned; whereas it is usual for someone to pass gradually from bad to good, but these were easily led from good to the works of the flesh, which are heavy. For it rarely happens that someone flees from a country estate into exile; and therefore he marvels at the dullness of those who, placed in security, subjected themselves to empty toil. It is as if a mad sailor, standing in port, safe from the storm, should let his ship out to the deep, so as to be tossed by various gales; so these too through folly subjected themselves, to suffer the pains of shame when cut, and to take up the yoke of slavery of the law, with no hope of this thing having been preached. They had been called, then, into a gospel other than the one preached by those who had subverted them; yet not other than that which the apostles announced, which these false apostles asserted to be different, out of envy of the Apostle who had instructed them. And to get round the Galatians by this deceit, they had to say that the Apostle's gospel was other than the Saviour's teaching taught, and that this was true which was preached by them in agreement with the old law. These are the ones who raised questions with Paul and Barnabas about this matter, as is contained in the Acts of the Apostles (Acts 15:2); for they taught the believers from among the gentiles that unless they were circumcised according to the custom of Moses and judaized, they could not be saved. ### Scripture references - Gal 1:6: quotation, high confidence - Acts 15:1–2: allusion, high confidence ### Translation notes - 'Pains of shame when cut' refers to circumcision. 'From a country estate into exile' renders the probable reading de villa ad exilia (OCR '.Tilia'). ### Citation (SBL) Ambrosiaster, Gal. 1.6 (PL 17:339–341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-6). ## Commentary on Galatians 1:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-7 - Source: PL 17:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The troublers sought to make Christians into Jews, turning the gospel into the law. ### Latin text Quod non est aliud, nisi aliqui sunt, qui conturbant VOl, b et volunt convertere Evangelium Christi. Apertum est quia hoc agebant, ut converterent Evangelium Christi immutantes traditiones; ut sub nmine Christi essent Judai : et hoc est convertere Evangelium Christi in Legem. ### English translation (Claude) “Which is not another; except that there are some who are troubling you and want to pervert the gospel of Christ.” It is plain that they were doing this so as to pervert the gospel of Christ by changing the traditions, so that under the name of Christ they would be Jews; and this is to turn the gospel of Christ into the law. ### Scripture references - Gal 1:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 1.7 (PL 17:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-7). ## Commentary on Galatians 1:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-8 - Source: PL 17:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even apostles or an angel teaching another gospel would be accursed, how much more the Galatians' unaccredited seducers. ### Latin text Sed et si vos, aut angelus de cælo evangelizaverit vobis, præterquam quod evangelizavimus, anathema ait, sicut prædiximus, et nunc iterum d'co : Si quis vobis evangelizaverit. præterquam quod accepistis, anathema sit. Ni mo miretur Apostolum, qui feritatem morurn mansuetabat, sic esse commotum: pro Galatarum enim salute indignatur adversus inimicos disciplinæ christianæ. Indignatio ' enim hæc ostendit non leve peccatum esse post acceptam fidem converti ad Legem : nam tam firmum atque verum Evangelium, quod eis prædicaverat, asserit; ut etiam seipsos, id esf, apostolos, immutati forte aliter prædicarent, non audiri doccret, quorum utique fama quod essent apostoli Christi, peragraverat omnem lecum. Aut si fune diabolus anpelum Dei se fingens, ut ficile possit audiri, de coelis appareret contra hæc prædicans, sciretur esse contrarium, et ut abominatio haberetur. Si ergo apostolos Christi, quorum lam præclara opinio in signis et prodigiis erat faciendis, et Angelum de cœlo, quem possit spiritalis ratio commendare, aliter docentes, quam ab apostolo Paulo edocti erant, anathematizari præcepit ; quanto magis quos nullutn testimoninm ad seducendum potest commendare V Ideo autem iterat contestationem, nt confirmet cos in prima traditione; iterata enim lex sollicitiores reddit negligentes. ### English translation (Claude) “But even if you, or an angel from heaven, should preach to you a gospel other than what we have preached, let him be anathema. As we said before, so I now say again: if anyone preaches to you a gospel other than what you received, let him be anathema.” Let no one wonder that the Apostle, who tamed the wildness of manners, is so stirred; for he is indignant against the enemies of Christian discipline for the salvation of the Galatians. For this indignation shows that it is no light sin, after receiving the faith, to turn to the law; for he asserts the gospel he had preached to them to be so firm and true that he teaches that not even they themselves, that is, the apostles, are to be heard if, perhaps changed, they should preach otherwise; whose fame as apostles of Christ had certainly spread through every place. Or if the devil, feigning himself an angel of God so that he might easily be heard, should appear from heaven preaching against these things, he would be known to be an adversary and held an abomination. If, then, he commanded that the apostles of Christ, whose reputation in doing signs and wonders was so splendid, and an angel from heaven, whom spiritual reason could commend, should be anathematized if they taught otherwise than they had been taught by the apostle Paul, how much more those whom no testimony can commend for seducing! He repeats the solemn warning so as to confirm them in the first tradition; for a law repeated makes the negligent more careful. ### Scripture references - Gal 1:8–9: quotation, high confidence - 2 Cor 11:14: allusion, high confidence ### Translation notes - This section covers Gal 1:8–9. Page number 212 removed. ### Citation (SBL) Ambrosiaster, Gal. 1.8 (PL 17:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-8). ## Commentary on Galatians 1:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-10 - Source: PL 17:341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul pleases God, not men, unlike the Judaizers who sought Jewish approval; the law was God's will until Christ came, but keeping it now opposes him. ### Latin text Mudo enim hominibus satisfacio, aut Deo ? hoc est, numquid hominibus satisfacio, suadendo vobis reverti ad gratiam Christi, an Deo ? Non hominibus utique, sed Deo; ut per satifactionem revertantur ad Deum, quem spreverant. Denique statim subjecit : Aut quæro hominibus placere ? Si ad huc hominibus placerem, servus Christi non essem. Significat igitur hos a quiitis fuerant eversi, non Deo, sed hominibus placere in Galatarum subversione, sicut et semetipsum jamdudum, quando Ecclesiam, ut Patrum traditionem vindicaret, persequebatur. Ut enim a Judæis laudari possent, secundum voluntatem illorum, Legem servandam dicebant; ne si verum Evangelium Christi prædicarent, inimicos eos face. rent. Hic antem apostolus Paulus , qui omni devotione Deo placere docebat, non timebat homines offenderc, dummodo Dei gloriam commendaret; omnia enim præsentia postponens futuris, c se commendabat spebus, ut Christi idoneus servus : idonei autem servi esse non possunt, qui sub nomine Domini pro. priis lucris student. Sed forte contra aliquis dicat: Ergo qui Legem prædicabant, quam Deus dicitur dedisse, hominibus serviebant. Quomodo ergo idonea Lex esse dicitur, cujus prædicatio secundum hominum voluntates narratur temperata? Ante adventum Domini Lex juxta Dei voluntatem prædicabatur ; tempus enim ei debebatur, ut servaretur : at ubi venit Dominus promissus in Lege, cessare oportuit Legem , juxta praedictam sententiam prophetarum. Unde dicit Dominus : Lex et prophetæ usque ad Joannem (Luc. xvi, 16); nec enim dignum erat ut prasente Domino Legis auctoritas servaretur. Ideoque si quis de cætero Legem servandam putat, jam non Domini voluntati obtemperat, sed repugnat; similibus enim suis satisfacit. ### English translation (Claude) “For am I now satisfying men, or God?” That is, am I satisfying men by persuading you to return to the grace of Christ, or God? Certainly not men, but God; so that by making satisfaction they may return to God, whom they had spurned. Indeed he at once added: “Or do I seek to please men? If I were still pleasing men, I would not be a servant of Christ.” He indicates, then, that those by whom they had been overturned pleased not God but men in subverting the Galatians, as he himself had long before, when he persecuted the church to vindicate the tradition of the fathers. For so that they might be praised by the Jews, according to their will, they said the law should be kept, lest, if they preached the true gospel of Christ, they should make them enemies. But this apostle Paul, who taught that one should please God with all devotion, did not fear to offend men, provided he commended the glory of God; for, putting all present things after future ones, he commended himself to hopes as a fit servant of Christ; but those who, under the name of the Lord, pursue their own gain cannot be fit servants. But perhaps someone will say against this: “Then those who preached the law, which God is said to have given, were serving men. How then is the law said to be fit, whose preaching is described as tempered to men's wishes?” Before the Lord's coming, the law was preached according to God's will; for a time was owed to it, during which it was to be kept; but when the Lord promised in the law came, the law had to cease, according to the foretold sentence of the prophets. Hence the Lord says: “The law and the prophets were until John” (Luke 16:16); for it was not fitting that, the Lord being present, the authority of the law should be kept. And therefore if anyone thinks the law should be kept from now on, he no longer obeys the Lord's will, but opposes it; for he satisfies those like himself. ### Scripture references - Gal 1:10: quotation, high confidence - Luke 16:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 1.10 (PL 17:341; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-10). ## Commentary on Galatians 1:11–12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-11 - Source: PL 17:341–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's gospel came by revelation from the risen Christ; the law's carnal observances brought no merit, and the righteous live by faith. ### Latin text Notum autem vobis facio, fratres, Evangelium, quod prædicatum eat a me, quia non est secundum hominem; neque enim ego ab homine nccepi illud, aut didici: aed per revelationsm Jesu Christi. Nunc principia epistolæ aperit; ipsum enim sensum vult manifestare, quia ea quæ docebat. non ab homine didicerat; ne forte dubitaretur de iis, quae docebat. Neque secundum humanum judicium aptata erat ejus praecidatio: ut indigna divina auctoritate videretur : sed a Dei Filio dicit se didicisse per revelationem, cum jam post resurrectionem esset in coelis, sicut præmemoravi; et ea quæ didicit, convenire voluntati majestatique ejus, a quo se didicisse testatur. Spiritalia enim sunt, quæ servata meritum collocant apud Deum : illa enim carnalia sunt, qaae tempore suo servata, nec meritum nec immeritum praestiterunt apud Deum : non servata obfuerunt; quia et qui non fecerant Legem, sub maledicto erant: et qui fecerant, non justificabantur apud Deum, quia justus ex fide vivit. Illa enim ut oneri essent, servanda mandata sunt, non dignitati. ### English translation (Claude) “Now I make known to you, brothers, the gospel which was preached by me, that it is not according to man; for I did not receive it from man, nor was I taught it, but through a revelation of Jesus Christ.” Now he opens the principles of the letter; for he wants to make plain the very meaning, that what he taught he had not learned from man, lest perhaps there be doubt about what he taught. Nor was his preaching fitted to human judgment, so as to seem unworthy of divine authority; but he says he learned it from the Son of God by revelation, when he was already in heaven after the resurrection, as I mentioned before; and that what he learned agrees with the will and majesty of him from whom he testifies he learned it. For those things are spiritual which, when kept, lay up merit with God; but those things are carnal which, kept in their time, brought neither merit nor demerit with God; not kept, they did harm; for both those who had not done the law were under the curse, and those who had done it were not justified before God, because the righteous lives by faith. For those things were commanded to be kept as a burden, not as a dignity. ### Scripture references - Gal 1:11–12: quotation, high confidence - Gal 3:10–11: allusion, high confidence - Hab 2:4: allusion, high confidence ### Translation notes - This section covers Gal 1:11–12. ### Citation (SBL) Ambrosiaster, Gal. 1.11 (PL 17:341–343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-11). ## Commentary on Galatians 1:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-13 - Source: PL 17:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul, once a zealous persecutor trained by Gamaliel, left the law for grace; gentiles have even less reason to take it up. ### Latin text Audistis enim conversationem meam aliquando in Judaismo, quia supra modum persequebar Eeclesiam Dei, et expugnabam eam, et proficiebam in Jud aismo super multos coœtaneos meos in genere meo, abundantius æmulator exsistens paternarum mearum tradilionum. Propositum suum, quo prius juxta carnem vigebat, repugnans Ecclesiæ, breviter memorat : sed ut famulus Christi esset, hoc se reliquisse dicit. Magis enim se devotum, quam illos in vindicando Legem fuisse designat; non tamen propter hominum favorem, sed hoc putans utile apnd Deum. Per ignorantiam enim, cum humanitaiiplaceret, Deo se service putabat, liberam habens conscientiam; nesciebat enim a jam tempus asserenda; Legis non esse, doctrinam secutus patrum, ant in errore, aut in malevolentia constitutorum; et omni industria et fervore mentis id agebat, ut caeteris cocequalibus sibi aemulatione Legis præstantior videretur, sic insaniens contra disciplinam Christi, ut nulli hominum parceret fidei foedera assecuto. Sed cum Dei revelatione laborem hunc inanem esse didicisset, et magis contrarium ; destitisse ab eo, et se fidei gratiæ subdidisse; ut profectus ei esset apud Deum, memorat. Si ergo hic qui Israelita est, et qui dignitate doctoris fultus erat apud Judrcos, eruditus a Gamaliele, viro prudentissimo, locum habens cum optimis vita hominibus, reliquit Legem; quanto magis ii, qui extra Legem erant, Legi se subjicere non debuerant ? Et si hic gaudet exisse se de sub jugo servitutis, quid est ut libertatem suam obligaverint vinculis Legis ? ### English translation (Claude) “For you have heard of my former way of life in Judaism, that I persecuted the church of God beyond measure and attacked it, and advanced in Judaism beyond many of my age in my nation, being more abundantly a zealot for my ancestral traditions.” He briefly recalls his former purpose, by which he flourished according to the flesh, fighting the church; but he says he left this in order to be a servant of Christ. For he indicates that he was more devoted than they in vindicating the law; yet not for men's favour, but thinking this useful before God. For through ignorance, while pleasing humanity, he thought he was serving God, having a free conscience; for he did not know that it was no longer the time for asserting the law, following the teaching of the fathers, who were set either in error or in ill will; and with all diligence and fervour of mind he worked so as to seem more outstanding than others of his age by zeal for the law, raging so against the discipline of Christ that he spared no one who had entered into the covenant of faith. But when, by God's revelation, he had learned that this labour was empty, and rather contrary, he recalls that he left it and subjected himself to the faith of grace, so that he might make progress before God. If, then, this man, who is an Israelite, and was supported among the Jews by the dignity of a teacher, trained by Gamaliel, a most wise man, holding a place among men of the best life, left the law, how much more ought those who were outside the law not to have subjected themselves to the law? And if he rejoices to have come out from under the yoke of slavery, why have they bound their freedom with the chains of the law? ### Scripture references - Gal 1:13–14: quotation, high confidence - Acts 22:3: allusion, high confidence ### Translation notes - This section covers Gal 1:13–14. Page number 213 removed. ### Citation (SBL) Ambrosiaster, Gal. 1.13 (PL 17:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-13). ## Commentary on Galatians 1:15–16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-15 - Source: PL 17:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God, foreknowing Paul's zeal, set him apart from birth and called him to preach Christ, which he did at once without consulting anyone. ### Latin text Cum autem placuit ei, qui me segregavit de utero matris fece, et vocavit per gratiam suam revelare Filium suum in me, ut evangelizarem eum in gentibus; continuo non acquievi carni et tanguini. Cum in Lege haberet fiduciam, inscius jam tempus Legis servandæ non esse, et omni aviditate contenderet, putans Dei se voluntate hoc agere, ut resisteret Evangelio Christi; videns Deus xmulationem ejus bonam, sed scientiam ei deesse, placuit ei vocare illum ad gratiam suam, sciens jam idoneum hunc esse ad praedicandum Evangelium Filii ejus in gentibus; quia si in re minima tam velox et fidus erat audacia conscientiae, non adulatione cujusquam; quanto magis in praedicando dono Dei futurus esset constantior spe promissi pramii ? Præscientia ergo Dei segregatus est de utero matris suae, id est, antequam nasceretur, vel statim natum scivit Deus tuturum bonum, sicut dicit ad Hieremiam prophetam: Priusquam te formarem in utero, novite, etc.(Jerem. i,5): ita et apostolum Paulum, sciens quis esset futurus, praevenit eum; ut antequam converteretur, vocaret eum, quia erat necessarius. Denique statim suscepit dispensationem doni Dei, omni postposita cura carnali; nec enim consilium cujusquam petiit, aut ad aliquem retulit quid esset acturus : sed protinus praedicavit Christum, quia hic est Filius Dei. Nam sicut futuri mali frequenter ante sunt boni; ita et solent futuri boni prius esse mali. ### English translation (Claude) “But when it pleased him who set me apart from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach him among the gentiles, I did not immediately consult with flesh and blood.” Since he had confidence in the law, not knowing that it was no longer the time for keeping the law, and strove with all eagerness, thinking he did this by God's will, to resist the gospel of Christ; God, seeing his zeal was good but that he lacked knowledge, was pleased to call him to his grace, knowing that he was already fit to preach the gospel of his Son among the gentiles; for if in a very small matter the boldness of his conscience was so swift and faithful, not out of flattery of anyone, how much more constant would he be in preaching the gift of God, in hope of the promised reward? By God's foreknowledge, then, he was set apart from his mother's womb, that is, before he was born, or as soon as he was born, God knew he would be good, as he says to the prophet Jeremiah: “Before I formed you in the womb, I knew you”, and so on (Jer 1:5); so too the apostle Paul: knowing who he would be, he anticipated him, so as to call him before he was converted, because he was needed. Indeed he at once took up the stewardship of God's gift, putting aside every carnal care; for he did not ask anyone's counsel, or refer to anyone what he would do; but straightway preached Christ, that he is the Son of God. For as future bad men are often good beforehand, so too future good men are often bad beforehand. ### Scripture references - Gal 1:15–16: quotation, high confidence - Rom 10:2: allusion, medium confidence - Jer 1:5: quotation, high confidence - Acts 9:20: allusion, high confidence ### Translation notes - This section covers Gal 1:15–16. 'Zeal … but lacked knowledge' echoes Rom 10:2. ### Citation (SBL) Ambrosiaster, Gal. 1.15 (PL 17:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-15). ## Commentary on Galatians 1:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-17 - Source: PL 17:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul did not go to the earlier apostles to learn, but preached in Arabia and returned to Damascus. ### Latin text Neque reni Hierosolymam ad præcessorea meos apostolos, sed abii in Arabiam, et iterun regressus sum Damascum. Non fuissc dicit necessitate electum se a Deo pergendi ad præcessores suos apostotos, ut aliquid forte disceret ab eis; quia Deus ei revelavit per Filium suum quomodo doceret. Hoc ideo loquitur, ut ostendat non aliud tenendum esse, quam quod docet: nec hominibus credi, sed Deo, a quo se didicisse testatur; ac per hoc eos, qui illos in Legem induxerant, esse doctores falsos; quia nou a Deo iradilum erat, quod ducebant. A Damasco ergo in Arabiam profectus est, ad praedicandum, ubi nullus erat apostulorum; ut ipse illic fundaret Eclesias b ne subrepentibus pseudoapostolis, Judaismus seminaretur. Et inde iterum regressus est Damascum, nt visilarct quibus rudis praedicaverat Evangelium gratiæ Dei. ### English translation (Claude) “Nor did I go up to Jerusalem to the apostles who were before me, but I went away into Arabia, and again returned to Damascus.” He says that, chosen by God, he had no need to go to the apostles before him, so as perhaps to learn something from them; because God had revealed to him through his Son how he should teach. He says this to show that nothing else is to be held than what he teaches; and that one must not believe men, but God, from whom he testifies he learned; and therefore that those who had led them into the law were false teachers, because what they taught had not been handed down by God. From Damascus, then, he went into Arabia to preach, where there was none of the apostles, so that he himself might found churches there, lest, with false apostles creeping in, Judaism be sown. And from there he returned again to Damascus, to visit those to whom he had preached the gospel of God's grace as beginners. ### Scripture references - Gal 1:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 1.17 (PL 17:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-17). ## Commentary on Galatians 1:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-18 - Source: PL 17:343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul visited Peter, first among the apostles, not to learn but in fellowship, showing his agreement with the apostles. ### Latin text Deinde post annos tres ascendi Hierosolymam vidcre Petrum, et mansi apud eum dies quindecim. Dignum fuit ut cuperet videre Petrum; quia primus erat. inter apostolos, cui delegaverat Salva tor curam Ecclesiarum : non utique ut aliquid ab eo disceret ; quia jam ab auctore didicerat, a quo et ipse Petrus fuerat instructus : sed propter affectum apostolatus, et ut sciret Petrus hanc illi datam licentiam, quam et ipse acceperat. Yeniens ergo ad eum, hospitio receptus est, et apud eum mansit dies quindecim, quasi unanimus coapostolus. Hæc ideo manifestat, ut ostendat concordiam se cum apostolis habuisse, nec in aliquo dissensisse, sicut susurrabant de eo pseudoapostoli; ut eum apud Ecclesias gentium deformarent, et sua mala simplicioribus insererent, dicentes ea convenire cum doctrina apostotorum majorum. ### English translation (Claude) “Then after three years I went up to Jerusalem to see Peter, and stayed with him fifteen days.” It was fitting that he should desire to see Peter, because he was first among the apostles, to whom the Saviour had delegated the care of the churches; certainly not to learn something from him, since he had already learned from the author, by whom Peter himself had also been instructed; but out of affection for the apostleship, and so that Peter might know that this licence had been given to him which he himself had also received. Coming to him, then, he was received as a guest, and stayed with him fifteen days, as a like-minded fellow apostle. He makes these things known to show that he had concord with the apostles and disagreed with them in nothing, as the false apostles whispered about him, so as to discredit him with the churches of the gentiles and to insinuate their own evils into the simpler, saying that they agreed with the teaching of the senior apostles. ### Scripture references - Gal 1:18: quotation, high confidence ### Translation notes - Ambrosiaster's description of Peter as first among the apostles, to whom the care of the churches was delegated, is translated as written. ### Citation (SBL) Ambrosiaster, Gal. 1.18 (PL 17:343; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-18). ## Commentary on Galatians 1:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-19 - Source: PL 17:343–345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: James, bishop of Jerusalem, was the Lord's 'brother' as a son of Joseph by a former marriage, not a son of Mary. ### Latin text lterum reversus sum Damascum, alium autem ex apostolis vidi neminem, nisi Jacobum fratrem Domini. Jacobum vidit Hierosolymse; quia illic erat constitutus ab apostolis episcopus, qui et ipse prius fuerat incredulus, sicut dicit Evangelista : Quia nec fratres ejus, inquit, adhuc credebant in eum (Joan. VII, 5). Hic Jacobus filius fuit Joseph, qui ideo frater Domini appellatus est, quia et Joseph pater ejus, etiam Domini pater nuncupatus est. Sic enim dicit Maria ad Jesum in Lucæ Evangelio. Quid fecistis nobis, fili? Ego et pater tuus mœsti et tristes quœrebamus te (Luc. II, 42). EI in Evangelio Joan.. nis dicit Philippus ad Nathanael: Quem scripsit Moyata in Lege, et prophetæ, Invenimus Jesum a Nazareth, filium Joseph (Joan. I, 45). Hoc ergo modo dictus est Dominus (rater Jacobi et cæterorum, quo et OliusnnocupalJaturJoseph. Quidam enim ducti insania hos veros Domini fratres de Maria natos, impia assertione contendunt, cum Joseph non verum ejus patrem dicant appellatum. Si enim hi veri erant fratres ejus, et Joseph erit verus pater; quia qui dixit patrem ejus Joseph, idem dixit et fratres ejus Jacobmn et cæteros. ### English translation (Claude) “Again I returned to Damascus; but I saw no other of the apostles except James the brother of the Lord.” He saw James at Jerusalem, because he had been established there as bishop by the apostles; he too had formerly been an unbeliever, as the Evangelist says: “For not even his brothers”, he says, “believed in him yet” (John 7:5). This James was the son of Joseph, and was called the Lord's brother for this reason, that Joseph his father was also called the Lord's father. For so Mary says to Jesus in Luke's Gospel: “What have you done to us, son? Your father and I were sorrowful and sad, seeking you” (Luke 2:48). And in John's Gospel Philip says to Nathanael: “We have found him of whom Moses wrote in the law, and the prophets, Jesus of Nazareth, the son of Joseph” (John 1:45). In this way, then, the Lord was called the brother of James and the others, in the way in which he was also named the son of Joseph. For some, led by madness, contend with impious assertion that these were true brothers of the Lord born of Mary, while they say that Joseph was not truly called his father. For if these were truly his brothers, Joseph too will be his true father; for the one who called Joseph his father also called James and the others his brothers. ### Scripture references - Gal 1:19: quotation, high confidence - John 7:5: quotation, high confidence - Luke 2:48: quotation, high confidence - John 1:45: quotation, high confidence ### Translation notes - The Old Latin lemma here begins 'Again I returned to Damascus', apparently repeating 1:17, before the words of 1:19. Ambrosiaster's view of the Lord's brothers as Joseph's sons is translated as written. The printed references Luke 2:42 and John 1:45 are to 2:48 and 1:45. Page number 214 removed. ### Citation (SBL) Ambrosiaster, Gal. 1.19 (PL 17:343–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-19). ## Commentary on Galatians 1:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-20 - Source: PL 17:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul swears before God to his account so that the Galatians may trust it. ### Latin text Quæ autem scribo vobis, ecce coram Deo, quia non mentior. Quo ad commendationem ejus pertinct locuturus, testem Deum dat, quia ita se babent, quae dicturus est, ne forte videretur conpositum; cum personæ ejus non conveniat aliquid fingere. Sed cum se commendat, hos vult proficere ; commendatio enim hæc istis proficit, lit sciant ea, quæ ab hoc dicuntur, esse verissima. ### English translation (Claude) “Now in what I write to you, behold, before God, I do not lie.” About to speak of what pertains to his commendation, he calls God as witness that the things he is about to say are so, lest it seem contrived; though it does not befit his person to invent anything. But when he commends himself, he wants these to benefit; for this commendation benefits them, so that they may know that what is said by him is most true. ### Scripture references - Gal 1:20: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 1.20 (PL 17:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-20). ## Commentary on Galatians 1:21–24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/0-1/#p-1-21 - Source: PL 17:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jewish Christians praised God for Paul's conversion from persecutor to preacher, which shows the Galatians that Christ's law differs from Judaism. ### Latin text Deinde veni in regiones Syriæ et Ciliciæ. Eram autem ignotus facie Ecc/esiis Judææ, quæ erant in Chrislo : solummodo audiebant, quia gui persequebatur nos uliquando, nune prædicat fidem, quam aliquando expugnabat : et ill me magnificabant Deum. Hoc dicit, quia cum Judaismum defenderet contra fidem, sicut et hi a quibus Galatae fuerant eversi; a Deo clectus est, ct doctus dissimulare a Judaismo, et novam Legem prædicare : ita ut gauderent in eo ex Jud:cis credentes, quos pridem perse. quebarur, Deo agentes gratias, qui de persecutore fecit defensorem; ut perinde scirent Galatæ circumventos se, ut sub nomine Christi Judæos se profiterentur, circumeidentes carnem praeputii sui, cum Christi lex aliud imperet, quam Judaismus; illic enim circumcisio carnis est, hic cordis : illic sub elementis servitur neomeniis et sabbato, hie soli Deo in spiritu; quia corde creditur : illic conditio est causa peccati, hic libertas ex remissione peccatorum. Multa itaque distantia est. ### English translation (Claude) “Then I came into the regions of Syria and Cilicia. And I was unknown by face to the churches of Judea which were in Christ; they only heard: He who once persecuted us now preaches the faith which he once fought; and they glorified God in me.” He says this because, when he was defending Judaism against the faith, like those by whom the Galatians had been overturned, he was chosen by God and taught to set Judaism aside and to preach the new law; so that the believers from among the Jews, whom he had formerly persecuted, rejoiced in him, giving thanks to God, who made a defender out of a persecutor; so that the Galatians might accordingly know that they had been deceived into professing themselves Jews under the name of Christ, circumcising the flesh of their foreskin, when the law of Christ commands otherwise than Judaism; for there is circumcision of the flesh, here of the heart; there one serves under the elements, new moons and sabbath, here God alone in the spirit, because one believes with the heart; there is a condition caused by sin, here freedom from the forgiveness of sins. There is, then, a great distance. ### Scripture references - Gal 1:21–24: quotation, high confidence - Rom 10:10: allusion, medium confidence ### Translation notes - This section covers Gal 1:21–24. ### Citation (SBL) Ambrosiaster, Gal. 1.21 (PL 17:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/1-21). ## Commentary on Galatians 2:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-1 - Source: PL 17:345 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul went to Jerusalem by revelation to show his gospel agreed with the apostles'; the apostolic decree bound gentiles only from idolatry, eating blood and fornication, the Greek text's 'things strangled' being, Ambrosiaster says, an addition. ### Latin text Deinde post annos quatuordecim iterum ascendi Hierololymam cum Barnaba, assumpto et Tito. Ascendi autem secundum revelationem : a et exposui illis Evangelium, quod prædico in gentibus, secreto autem ; his qui aliquid esse videbantur ; ne orte ill vacuum currerem, aut cucurriuem. Quoniam multo tempore b fama ejus crebrescebat apud omnes Judacos, facie autem non videbatur, perambulabat enim fundare et roborare Ecclesiam solita constantia inter gentes : a Judaeis autem causa Legis mala illi fiebat opinio, quasi discordaret a prædicatione cæterorum apostolorum; et hinc fiebat multis scrupulus, ita ut gentes possent perturbari, ne in aliud inducerentur ab eo, quam tradebant apostoli, qui cum Domino fuerant. Nam ipsa occasione subversi sunt Galatæ a Judaeis, dicentibus quia aliud tradebat Petrus. quam Paulus; hinc factum est, ut admonitus revelatione Domini ascenderet Hierosolymam cum testibus prædicationis suæ, id est, Barnaba et Tho, uno ex Judæo, et altero ex gentili; ut si qui de eo haberent scandalum, horum testimonio tolleretur, adaperiens illis sensum prædicationis suæ. Cum apos. toHs vero secreto contulit; ut scirent non illum discordare a regula evangelica, boc est, ne putarent illum in vacuum currere ant cucurrisse, sicut æstimabant aliquanti ex Judaeis credentibus. Nec enim aliquid ab eis discere poterat ; quia a Deo fuerat instructus : sed propter concordiam et pacem Dei nutu factum est; lit tolleretur scrupulus aut suspicio fratribus et coapostolis ejus, et ut gentibus proficeret, cognoscentibus quia concordabat Evangelium ejus cum apostolis. Præterea c cum legem dedissent non molestari eos, qui ex gentibus credebant; sed tit ab his tantum observarent, id est, a sanguine et fornicatione et idololatria (Act.XXI, 25). Nunc dicant sophistæ Græcorum, qui sibi peritiam vindicant, subtilitate ingenii se naturaliter vigere, quæ tradita sum gentibus observanda?Quæ ignorabant, an quae sciebant? Sed quomodo fieri potest, ut aliquis ea discat, quæ novit? Ergo hæc illicita esse ostensa sunt gentibus, quæ putabant licere : ac per hoc non utique ab homicidio prohibiti sunt. cum jubentur d a sanguine observare. Sed hoc acceperunt, quod Noe a Deo didicerat, ut observarent se a sanguine edendo cum carne (Gen. IX, 4). Nam quomodo fieri poterat ut Romanis legibus imbuti, quorum tanta auctoritas in servandis mandatis est, nescirent homicidium non esse faciendum : quippe cum adulteros et homicidas, et falsos testes, et fures, et maleficos, et cæterorum malorum admissores puniant leges Romanæ? Denique tria hæc mandata ab apostolis el senioribus data reperiuntur, quæ ignoraot leges Romanæ, id est, ut abstineant se ab idololatria, et sanguine, sicut Noe, et fornicatione. Qux sophistae Græcorum non intelligentes, scientes tamen a sanguine abstinendum, adulterarunt Scripturam, quartum mandatum addentes, et a suffocato observandum : quod, puto,nunc Dei nutu intellecturi sunt; quia jam supra dictum erat, quod addiderunt. ### English translation (Claude) “Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also. And I went up by revelation; and I set before them the gospel which I preach among the gentiles, but privately to those who seemed to be something, lest perhaps I should run, or had run, in vain.” Since for a long time his fame was growing among all the Jews, but he was not seen in person (for he was travelling about among the gentiles with his usual constancy to found and strengthen the church), a bad opinion of him arose among the Jews because of the law, as though he disagreed with the preaching of the other apostles; and from this a scruple arose for many, so that the gentiles could be disturbed, lest they be led by him into something other than what the apostles who had been with the Lord handed on. For on this very occasion the Galatians were subverted by the Jews, who said that Peter handed on something other than Paul; hence it came about that, warned by the Lord's revelation, he went up to Jerusalem with witnesses of his preaching, that is, Barnabas and Titus, one from the Jews and the other from the gentiles; so that if any had a stumbling block about him, it might be removed by their testimony, as he opened to them the meaning of his preaching. With the apostles he conferred privately, so that they might know that he did not disagree with the gospel rule, that is, lest they think he was running or had run in vain, as some of the believers from among the Jews supposed. For he could not learn anything from them, since he had been instructed by God; but it was done by God's nod for the sake of concord and peace, so that the scruple or suspicion might be removed from his brothers and fellow apostles, and so that it might benefit the gentiles, who would know that his gospel agreed with the apostles. Besides, they gave the law that those who believed from among the gentiles should not be troubled, but should only keep themselves from these things, that is, from blood and fornication and idolatry (Acts 15:29; 21:25). Now let the sophists of the Greeks, who claim expertise for themselves, who flourish naturally by subtlety of mind, say: what were the things handed to the gentiles to observe? Things they did not know, or things they knew? But how can it be that someone learns what he knows? These things, then, were shown to the gentiles to be unlawful which they thought lawful; and therefore they were certainly not being forbidden murder when they were commanded to keep from blood. But they received what Noah had learned from God, that they should keep themselves from eating blood with the flesh (Gen 9:4). For how could it be that people steeped in the Roman laws, whose authority in keeping commandments is so great, did not know that murder must not be done, since the Roman laws punish adulterers and murderers and false witnesses and thieves and sorcerers and those who commit other evils? Indeed these three commandments are found given by the apostles and elders, of which the Roman laws know nothing, that is, that they should abstain from idolatry, and from blood, as Noah did, and from fornication. The sophists of the Greeks, not understanding these, yet knowing that one must abstain from blood, corrupted the Scripture by adding a fourth commandment, that one must also keep from what is strangled; which, I think, they will now understand by God's nod, because what they added had already been said above. ### Scripture references - Gal 2:1–2: quotation, high confidence - Acts 15:29: allusion, high confidence - Acts 21:25: allusion, high confidence - Gen 9:4: allusion, high confidence ### Translation notes - This section covers Gal 2:1–2. Ambrosiaster's Latin text of the apostolic decree has three prohibitions and he accuses Greek copies of adding 'things strangled'; translated as written. The printed reference Acts 21:25 concerns the decree, given in Acts 15:20, 29. Page number 215 removed. ### Citation (SBL) Ambrosiaster, Gal. 2.1 (PL 17:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-1). ## Commentary on Galatians 2:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-3 - Source: PL 17:345–347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Titus was not compelled by the apostles to be circumcised, so neither should the Galatians be. ### Latin text Sed neque Titus, gui mecum erat, (hoc est, illo ipso tempore, quo fui, inquit, Hierosolymis, Titus, qui mecum erat)compulsus non est circumddi. Cum utique inter apostolos, et eos qui ex Judæis crediderant, essemus, nemo eum de his, id est, Titum, compulit circumcidi. Et suhintolligitur, Quid est ut vos circumcidamini, cum Titus ah apostolis, qni videbantur aliquid esse, non est compulsus circumcidi, sed susceptus est incircumcisus. ### English translation (Claude) “But not even Titus, who was with me (that is, at that very time when I was at Jerusalem, he says, Titus, who was with me), was compelled to be circumcised.” When we were among the apostles and those who had believed from among the Jews, no one of them compelled him, that is, Titus, to be circumcised. And it is understood: why should you be circumcised, when Titus was not compelled to be circumcised by the apostles who seemed to be something, but was received uncircumcised? ### Scripture references - Gal 2:3: quotation, high confidence ### Translation notes - Ambrosiaster's lemma reads 'was not compelled', with a double negative in the OCR (compulsus non est). The text 'd Rom. edit., abatinere. Nam hoc OUtperunt a Noc, a:anguine quod a Deo, etc.' at the end is a leaked footnote of the printed edition (variant from the Roman edition for 2.1); removed. ### Citation (SBL) Ambrosiaster, Gal. 2.3 (PL 17:345–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-3). ## Commentary on Galatians 2:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-4 - Source: PL 17:347 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ambrosiaster reads Paul as yielding 'for an hour' by circumcising Timothy to avert Jewish sedition, and argues at length against the Greek reading 'we did not yield even for an hour'. ### Latin text Propter * subintroductos autem falsos fratres, qui subintraverunt explorare libertatem noatram, quam habemus in Christo Jesu, lit nos in servitutem subjicerent, ad horam cessimus subjectioni; ut veritas Evangelii permaneat apud vos. Titum, quia Graccus erat sicut Galatæ, negat circumcisum. Quo dicto, hos arguit, qui paterentur se circumcidit cum essent Græci. Sed ne forte opponeretur ei, quia ipse circumciderat Timotheum; nunc causas exponit cur fecerit, quod faciendum negabat, dicens : Propter subintroductos autem falsos fratres, qui subintraverunt explorare libertatem nostram, aMam habemus ill Christo Jesu, ut nos ill servitutem subjicerent, ad horam cessimus subjectioni, ut veritas Evangelii apud VOl permaneat ( Act. XVI, 3). Graeci e contra dicunt : Nee ad horam cessimus, et hoc aiunt convenire causæ ; quia qui fieri prohibebat, non oportebat, inquiunt, dicere se fecisse ; ne probaret esse faciendum. Sed apostolus vir divinos sciens possc hoc opponi ipse illud proponit, ut præveniat calumniosos : et reddit causas, quibus compulsus est facere, quod nolebat. Propter subintroductos autem, inquit, falsos (Tatres. SubintroduCtos dicit, quia cnm dolo intraverunt, ostendentes se fratres, cum essent inimici. Qui lubintraverunt, hoc est, qui cum humilitate intraverunt fingentes amicitiam. Explorare libertatem nostram, quam habemus in Christo Jelu, ut noa in servitutem subjicerent. Ex plorare est sic intrare, ut aliud fingat, et aliud quaerat. Quo possent accusare libertatem noatram, quam habemus in Christo Jesu. Libertas in Chrusto Jesu hæc eat, non subjici Legi. Ut nos in servitutem subjicerent : hoc est, ad hoc intraverunt cnm dolo et ralhcia, ut nostram libertatem servituti subjicerent cogentes nos subjici legi circumcisionis. Ad horam cessimus subjectioni ; hoc est, ad horam nos subjicimus servituti, humiliantes nos Legi ; ut circumciso Timotheo, cessaret dolus et scandalum Jud:eorum. Parati enim erant, sicut datur intelligi, commovere illi tumultum et seditionem. Fuit enim causa, quomodo hahcrent aditum calumnia: faciendæ; Timotheus enim erat matre quidem Judæa, patre autem Graeco : unde factum est, ut secundum Legem circumcisus infans non esset. Volens antem Apostolus eom assumere, ut ordinaret illum episcopum, sicut fecit (quia testimonium ei, inquit ( Act. XVI, 2),bonum perhibebant omnes loci illius), insidias passus est Judæorum. Explorabant enim si tilium Judææ incircumcisum slIscillerel. parantes seditionem ; quia si de Graecis contradicebat non esse circumcidendos, sicut et epistula ab apostolis de hac re fuerat data (Act.xv, 23 et seq.), vel filios Israel circumcidi non vetaret; quia nihil de bis in epistola eadem significaverant apostoli : ex cujus auctoritate plus insæviebant credentes Judæi ; quia non prohibebat Judæos filios suos circumcidere ipsa epistola. Tunc, inquit (ACl. XVI, 3), accipiens eum circumcidit propter Judæus, qui eram in locis illis. De gentilibus autem scandalum non haheballt, unde Titus nan est compulsus circumcidi. Ad horam ergo cessit; ut veritas Evangelii permaneat apud gentes, cum non subjiciunt se circumcisioni. Apud Judaeos autem non erat veritas Evangelii; quia credentes circumcidebant filios suos ; in Cbristo cnim Jesu neque præputium, neque circumcisio aliquid valet: sed fides per dilectionum operans ( Galat. VI, 15). Nam non solum historia, sed et litteræ hoc indicant, quia Cessit. Nam supra dicit Titum, cum esset Graecus, non esse compulsum circumcidi : et subjicit. dicens : Propter subintroductos autem falsos (rntres. Quid jam sonat, nisi quia cessit ad horam propter subintroductos falsos fratres? Si quominus, quomodo verba aut sensus sequerentur? Tium certe negat compulsum circumcidi : propter subintroductos autem falsos fratres, quid sonat, nisi quia cessit? Si autern propter subintroductos falsos fratres non cessit, non voluntate non cessit; nam cessurum se signilicavil, si hoc est: sed propter subintroductos falsos fratres non cessit. Si ergo cedendum non fuit, quare falsi fratres dicuntur, quorum beneficio non fecit, quod faciendum non crat? Itaque si boc est, beneficium præstiterunt Apostolo ; quia horum causa nou cessit. qmd cedere habebat. Cur igitur exploratores dicti sunt, si huc illum facere nolebant, quod facturus erat : sed propter istos nou fecit? Si autem non erat facturus, sine dubio propter istos fecit: aliud enim nun est. Litteræ enim hoc indicant, quia cessit, et historia factum exclamat. Quomodo euim ad horam negaret se cessisse, cum probetur propter Judæos Timotheum cireumcitlissc. quod est ad horam cessisse, et secundum Legem purificatum in templum ascendisse (Act. XXI). tHe enim posset dicere nec ad horam se cessisse, qui mumquam inveniretur cessisse. Aut enim cessurus, propter falsos fratres non cessit : aut nun cessuros, propter fratres falsos cessit. Unum ergo e duobus accipite. Falsi fratres autem dicuntur, qui credentes judaizabant. ### English translation (Claude) “But because of false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, so as to bring us into slavery, we yielded in submission for an hour, so that the truth of the gospel might remain with you.” He says that Titus, because he was a Greek like the Galatians, was not circumcised. By this saying he rebukes those who allowed themselves to be circumcised, though they were Greeks. But lest perhaps it be objected to him that he himself had circumcised Timothy, he now sets out the reasons why he did what he said should not be done, saying: “But because of false brothers secretly brought in, who slipped in to spy out our freedom which we have in Christ Jesus, so as to bring us into slavery, we yielded in submission for an hour, so that the truth of the gospel might remain with you” (Acts 16:3). The Greeks on the contrary say: “Not even for an hour did we yield”, and they say this fits the case; for one who forbade it to be done, they say, ought not to say that he had done it, lest he prove it should be done. But the Apostle, a divine man, knowing that this could be objected, himself puts it forward so as to forestall the slanderers, and gives the reasons by which he was compelled to do what he did not wish. “But because of false brothers secretly brought in”, he says. He says “brought in secretly” because they entered with deceit, showing themselves brothers, though they were enemies. “Who slipped in”: that is, who entered with humility, feigning friendship. “To spy out our freedom which we have in Christ Jesus, so as to bring us into slavery.” To spy is to enter in such a way as to feign one thing and seek another; so that they could accuse our freedom which we have in Christ Jesus. Freedom in Christ Jesus is this: not to be subject to the law. “So as to bring us into slavery”: that is, they entered with deceit and falsehood for this purpose, to subject our freedom to slavery, forcing us to submit to the law of circumcision. “We yielded in submission for an hour”: that is, for an hour we submitted ourselves to slavery, humbling ourselves to the law; so that, Timothy having been circumcised, the deceit and stumbling of the Jews might cease. For they were ready, as is given to be understood, to stir up a tumult and sedition against him. For there was a reason why they had an opening to make a slander; for Timothy had a Jewish mother but a Greek father; hence it came about that as an infant he had not been circumcised according to the law. But the Apostle, wishing to take him with him, to ordain him bishop, as he did (for all of that place, it says, bore him good testimony, Acts 16:2), suffered the plots of the Jews. For they were watching whether he would take on the uncircumcised son of a Jewish woman, preparing sedition; because, though he spoke against Greeks being circumcised, as the letter from the apostles on this matter had also been given (Acts 15:23 and following), he would not forbid the children of Israel to be circumcised; for the apostles had indicated nothing about them in the same letter; and from its authority the believing Jews raged the more, because that very letter did not forbid Jews to circumcise their sons. “Then”, it says, “taking him, he circumcised him because of the Jews who were in those places” (Acts 16:3). But from the gentiles there was no stumbling block; hence Titus was not compelled to be circumcised. He yielded for an hour, then, so that the truth of the gospel might remain among the gentiles, since they do not subject themselves to circumcision. But among the Jews the truth of the gospel was not, because believers circumcised their sons; for in Christ Jesus neither foreskin nor circumcision avails anything, but faith working through love (Gal 5:6). For not only the history but also the letter shows that he yielded. For above he says that Titus, being a Greek, was not compelled to be circumcised; and he adds, saying: “But because of false brothers secretly brought in.” What does this sound like now, except that he yielded for an hour because of the false brothers secretly brought in? If not, how would the words or the sense follow? He certainly denies that Titus was compelled to be circumcised; “but because of false brothers secretly brought in”: what does it sound like, except that he yielded? But if because of the false brothers secretly brought in he did not yield, he did not refrain by his own will; for he indicated he would have yielded, if this is so: but because of the false brothers secretly brought in he did not yield. If, then, yielding was not to be done, why are they called false brothers, by whose favour he did not do what was not to be done? So, if this is so, they did the Apostle a favour, since because of them he did not yield what he was going to yield. Why, then, were they called spies, if they did not want him to do what he was going to do, but because of them he did not do it? But if he was not going to do it, without doubt he did it because of them; for there is no other way. For the letter shows that he yielded, and the history cries out the deed. For how could he deny that he yielded for an hour, when he is proved to have circumcised Timothy because of the Jews, which is to have yielded for an hour, and to have gone up into the temple purified according to the law (Acts 21)? For only one could say he did not yield even for an hour who would never be found to have yielded. For either, being about to yield, he did not yield because of the false brothers; or, not being about to yield, he yielded because of the false brothers. Choose, then, one of the two. False brothers, however, are those who, believing, judaized. ### Scripture references - Gal 2:4–5: quotation, high confidence - Acts 16:1–3: allusion, high confidence - Acts 15:23–29: allusion, high confidence - Gal 5:6: quotation, high confidence - Acts 21:26: allusion, high confidence ### Translation notes - This section covers Gal 2:4–5. Ambrosiaster's Latin text omits the negative in 2:5 ('we yielded for an hour'), against the Greek manuscripts he cites ('not even for an hour'); his argument for his reading is translated exactly. He says Paul ordained Timothy bishop. The quotation of 'faith working through love' is Gal 5:6 (printed 6:15). Page number 216 removed; the argument with 'cessit/non cessit' is compressed and is translated as literally as the sense allows. ### Citation (SBL) Ambrosiaster, Gal. 2.4 (PL 17:347; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-4). ## Commentary on Galatians 2:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-6 - Source: PL 17:347–349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The apostles' humble past does not matter; Paul received his gospel from God, not from them. ### Latin text Ab his vero qui existimantur aliquid esse, quales aliquando fuerunt, nihil mea interest, Deus personam hominis Hon accipit. Hoc significat, quia apostoli prius simplices homines crant et imperiti nullius dignitatis ill Lege, sed hoc non obesse. Quis enim accuset eum, quem Deus excusat? Quia non quaeritur, quis quid ruerit : sed quid sit. Præterita enim b nec condemnant nec vindicant. Sed tamen vult intelligi quia et peritus erat ill Lege, et clarus vita : ac per hoc et dispensatione Evangelii præcipuus minister. Mihi enim, gui existimantur aliquid esse, nihil contulerunt. Nihil dicit se ab apostolis consecutum, sed a Heo; quia qui imperitis sensum tribuit disciplinæ christianæ, ipse et mihi, inquit, cum essem legis peritus, dignatus est impertiri sensum rationis hujusmodi. Quomodo ergo fieri poterat, ut hic ab his disceret, quem peritum inveniens, peritiorem fecit gratia Cbristi. ### English translation (Claude) “But from those who are reputed to be something (what they once were makes no difference to me; God does not accept the person of a man).” This indicates that the apostles were formerly simple and unskilled men, of no dignity in the law, but that this did no harm. For who would accuse one whom God excuses? For it is not asked what someone was, but what he is. For past things neither condemn nor vindicate. Yet he wants it understood that he was both skilled in the law and distinguished in life, and therefore also an outstanding minister in the stewardship of the gospel. “For those who are reputed to be something conferred nothing on me.” He says he obtained nothing from the apostles, but from God; for, he says, he who granted the understanding of Christian discipline to the unskilled also deigned to impart the understanding of such reasoning to me, when I was skilled in the law. How, then, could it be that this man should learn from them, whom grace of Christ, finding him skilled, made more skilled? ### Scripture references - Gal 2:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 2.6 (PL 17:347–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-6). ## Commentary on Galatians 2:7–8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-7 - Source: PL 17:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter held the primacy for founding the church among Jews, Paul an equal primacy among the gentiles, each preaching to both when occasion arose. ### Latin text Sed contra, cum vidissent, quod creditum est mihi Evangelium præputii, sicut Petro circumcissionis ; qui enim operatu, eit Petro in apostolatum circumcisionis, operatus eat et in me ad gentes. Petram solum nominat, et sibi comparat; quia primatum ipse acceperat ad fundandam Ecclesiam : se quoque pari modo eJectum, ut primatum habeat in fundandis gentium Ecclesiis : ita tamen, ut et Petrus gentibus praedicaret, si causa fuisset, et Paulus Juda'is. Nam uterque invenitur utrumque fecisse : sed tamen plena auctoritas Petro in Judaismi prædicatione dala dignoscitur, et Pauli perfecta auctoritas in prædicatione gentium invenitur. Unde et magistram se gentium vocat in rde et veritate (II Tim.I, 1i ) ; unusquisque enim pro viribus suis dispensationem sortitus est. Difficilius enim fuit eos qni longe a Deo erant, ad fldem suam attrahere et suadere, quam proximos. ### English translation (Claude) “But on the contrary, when they had seen that the gospel of the foreskin had been entrusted to me, as that of the circumcision to Peter (for he who worked in Peter for the apostleship of the circumcision worked also in me toward the gentiles).” He names Peter alone and compares him to himself, because he had received the primacy for founding the church; and that he himself was chosen in the same way, so as to have the primacy in founding the churches of the gentiles; yet in such a way that Peter too would preach to the gentiles if there were occasion, and Paul to the Jews. For each is found to have done both; but yet full authority is recognized as given to Peter in preaching to Judaism, and Paul's perfect authority is found in preaching to the gentiles. Hence he also calls himself the teacher of the gentiles in faith and truth (1 Tim 2:7; 2 Tim 1:11); for each obtained a stewardship according to his strength. For it was more difficult to draw and persuade to his faith those who were far from God than those who were near. ### Scripture references - Gal 2:7–8: quotation, high confidence - 1 Tim 2:7: quotation, high confidence - 2 Tim 1:11: allusion, medium confidence - Eph 2:17: echo, low confidence ### Translation notes - This section covers Gal 2:7–8. Ambrosiaster's language of Peter's and Paul's 'primacy' is translated as written. 'Teacher of the gentiles in faith and truth' is 1 Tim 2:7 (printed reference 2 Tim 1:11). ### Citation (SBL) Ambrosiaster, Gal. 2.7 (PL 17:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-7). ## Commentary on Galatians 2:9–10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-9 - Source: PL 17:349 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The pillar apostles recognized Paul's primacy among the gentiles as Peter's among Jews; Paul withstood Peter at Antioch, not for withdrawing out of caution, which Paul too had done, but for an error explained next. ### Latin text Et scientes gratiam Dei, quæ data eat mihi, Petru, et Jacobus et Joannes, qui videbantur columnæ esae, dextras dederunt mihi et Barnabæ communionis ; ut noa ad gentes, ipsi vero in circumcilionem; tantum ut pauperum memore, essemus, quod et sollicite curavi hoc ipsum (acere. Ab apostolis qui clariores inter caeteros erant, quos et firmitatis causa columnas appeiat, quique cum Domino semper in secretis fuerant, gloriam ejus digni in monte respicere (Matth. XVII, 2): ab his itaque probatum dicit donum, quod accepit a Deo; ut dignus esset hahere primatum in prædicatione gentium, sicut et habebat Petrus i.. prædicatione circmcisionis. Et sicut dat Petro socios, viros egregios inter apostolos: ita etsibijungit Barnabam, qui divino judicio ei adjunctus est; gratiam tamen primatus sibi soli vindicat concessam a Qeo, sicut et soli Petro concessa est inter apostolos (Act. XIII, 2): ita ut apostoli circumcisionis dextras porrigerent apostolis gentium ad concordiam societatis demonstrandam; lit utrique sciente8 perfectionis spiritum in dispensatione Evangelii se a Domino consecutos, in nullo se invicem legere ostenderent. Hoc solum tamen inter se convenisse; ut qoud non ex præcepto vel dono Domini fuerant instructi; quia facile erat hoc ex Lege cognoscere, hos quibus prædicabant, pauperum memores esse juberext; ut misericordiam, per quam a Deo redempti sunt, colerent. Ideirco igitur hæc, quae inter se eJ apostolos facta sunt, maoifestaJ; ut sciant Galatae quia quod ab eq acceperant, hoc verum est et probatum. Cum autem venisset Petrus Antiochiam, in faciem illi restiti; quia reprehensus erat. Post concordiam societatis, et honorificentiam primatus, quam sibi invicem per gratiam Dei detulerunt ; nunc interveniente capsa negligentiæ pel erroris, dissidere inter se videntur aposto!!, non in propria causa, sed in sollicitudine Ecclesiæ. In faciem , inquit, illi reali,;. Quid est hoc, nisi in praesentia ei contradixit Et qua causa Reprehensibilis sobjunxit dicens: Quia reprehensus erat? utique ab evangelica veritate, cui hoc factum adversabatur. Xam qnis eorum auderet Petro primo apostolo, cui claves regni cœlorum Dominus dedit , resistere; nisi alius talis, qui fiducia electionis suæ sciens se non imparem , constaoter improbaret , quod ille sine consilio fecerat. Prius enim quam venissent quidam a Jacobo, cura gelllibu, edebat: cum autem venissent, subirahebat ei segregabat sa , limen. eos qui erant es circumcisione. Et simulaverunt cum illo et cœteri Judæi, ita III et Barnabas consentiret simulationi eorum. Hi omnes Judaei . qui consenserunt simulationi Petri et Barnabæ, bonæ fidei fuerunt : sed propter scand3- lum illorum, qui veniebant ab Jacobo (erant enim æmulatores Legis, qui et Legem et Christum æquo jure venerarentur: quod Contra fidei disciplinam est) præsentibus eis uon commiscebantur gentibus. Timebant enim impetum audaciæ eorum, qui æmulabantur Legem. Quod si solum luisset , non erat reprohensibile: sed in quo erratum est, in subjectis ostendit. Nam et ipse utique cessit animositati et audaciæ Judæorum, timens ne per hoc quod facite est, subreperet scandalum, quod difficile sedaretur; quia et secundum Legem purificavit :e coactus (Act. XXI, 26), et Timotheum circumcidit invitus (Act. XVI, 3). ### English translation (Claude) “And when they knew the grace of God that had been given to me, Peter and James and John, who seemed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the gentiles and they to the circumcision; only that we should be mindful of the poor, which very thing I was also eager to do.” He says that the gift he received from God was approved by the apostles who were more distinguished than the others, whom he calls pillars because of their firmness, and who had always been with the Lord in private, worthy to behold his glory on the mountain (Matt 17:2); so that he was worthy to have the primacy in preaching to the gentiles, as Peter also had in preaching to the circumcision. And as he gives Peter companions, outstanding men among the apostles, so he joins Barnabas to himself, who was joined to him by divine judgment; yet the grace of the primacy he claims as granted by God to himself alone, as it was also granted to Peter alone among the apostles (Acts 13:2); so that the apostles of the circumcision held out their right hands to the apostles of the gentiles to show the concord of their fellowship; so that each, knowing that they had obtained from the Lord the spirit of perfection in the stewardship of the gospel, might show that they in no way slighted one another. Yet this alone was agreed among them, in which they had not been instructed by the Lord's command or gift, because it was easy to learn this from the law: that they should command those to whom they preached to be mindful of the poor, so that they might cultivate the mercy by which they had been redeemed by God. He makes known these things, then, that took place between him and the apostles, so that the Galatians might know that what they had received from him is true and approved. “But when Peter had come to Antioch, I withstood him to his face, because he was blameworthy.” After the concord of fellowship and the honour of primacy which they paid one another through God's grace, now, a cause of negligence or error intervening, the apostles seem to disagree, not in a personal cause but in their care for the church. “To his face”, he says, “I withstood him.” What is this, except that he contradicted him in his presence? And why was he blameworthy? He added, saying: “because he was blamed”, certainly by the truth of the gospel, which this deed opposed. For which of them would dare to resist Peter, the first apostle, to whom the Lord gave the keys of the kingdom of heaven, unless another such, who, knowing through confidence in his election that he was not unequal, should firmly disapprove what Peter had done without counsel? “For before certain men came from James, he ate with the gentiles; but when they had come, he drew back and separated himself, fearing those who were of the circumcision. And the other Jews also dissembled with him, so that even Barnabas consented to their dissembling.” All these Jews who consented to the dissembling of Peter and Barnabas were of good faith; but because of the stumbling of those who came from James (for they were zealots for the law, who would venerate both the law and Christ with equal right, which is contrary to the discipline of faith), in their presence they did not mix with the gentiles. For they feared the onslaught of the boldness of those who were zealous for the law. If this alone had been so, it was not blameworthy; but in what the error lay, he shows in what follows. For he himself too certainly yielded to the animosity and boldness of the Jews, fearing lest through this, which was easy to do, a stumbling block might creep in that would be hard to calm; for he both purified himself according to the law under compulsion (Acts 21:26), and circumcised Timothy unwillingly (Acts 16:3). ### Scripture references - Gal 2:9–13: quotation, high confidence - Matt 17:1–2: allusion, high confidence - Acts 13:2: allusion, high confidence - Matt 16:19: allusion, high confidence - Acts 21:26: allusion, high confidence - Acts 16:3: allusion, high confidence ### Translation notes - This section covers Gal 2:9–13. Ambrosiaster's language of Peter's and Paul's primacy, and of Peter as first apostle holding the keys, is translated as written. The Old Latin reads 'because he was blamed' (reprehensus erat). '(Vers. 11,j' and '(Vers. H, 13.)' inside are leaked marginal notes; page number 217 removed. ### Citation (SBL) Ambrosiaster, Gal. 2.9 (PL 17:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-9). ## Commentary on Galatians 2:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-14 - Source: PL 17:349–351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Peter's fault was not withdrawing from gentiles but compelling them to judaize, which confused them; Paul's own concession over Timothy did not urge the law on anyone. ### Latin text Sed cum vidissem quod non recta uia incederent ad veritatem Evangelii, dixi Petro coram omnibus. Ideo in solum Petrum invehitur, ut in eq qui primus est, discerent cæteri. Si tu cum aia Judœus, gentiliter vivis, quomodo gentes cogis judaizare? Nunc aperit causam reprehensionis; non enim atiquid fuisset erroris si præsentibus Judaeis dissimulasset Ų gentilibus , timens scandalum: sed hic tota causa reprehensionis est ; quia advenientibus Judæis ab Jacobo, non solum segregabat se ab eis, cnm quibus gentiliter vixerat, sed et compellebat eos judaizare, causa timoris illorum , ut quid horum verum esset, ignorarent gentiles. Sciebant enim ipsum secum non quasi Judæum vix'sse: post autem audientes ab eo quia Judæorum instar sequendum erat. hæsitabant utique quid esset verum. Si enim hoc verum erat ut judaizarent, ipsum praevaricatorem tenebant, quia gentiliter vixerat: si autem illud mellius erat et verum, ut simpliciter viverent, eversio erat gentilium per ejus ignaviam, quibus adempto bono , res laboriosa et inefficax tradebatur. Apostolus autem Paulus quando ad horam cessit. non boc et suasit; sed rem se super fluam et inanem facere clamitavit, propter furorem Judæorum. Gui quidem rei non succubuisset, nisi causa interfuisset, qua audacia Judæorum plurimorum se jactaret. Erat aulem Timotheus filius mulieris Judææ, patre autem Græco (Act. XVI, i); unde factum est, ut iufaus secundum Legem minime circumcideretur. lnsidiabantur ergo , explorantes si eum , qui Judæus natus erat, incircumcisum assumeret: quod illicitum p'ntahant generi Judæorum,occasionem quarentes, qua cum eversorem tenerent Legis ; hac causa ad horam cessit furori eoruM ### English translation (Claude) “But when I saw that they were not walking straightforwardly toward the truth of the gospel, I said to Peter in front of all.” He inveighs against Peter alone so that in him who is first the others might learn. “If you, being a Jew, live like a gentile, how do you compel the gentiles to judaize?” Now he opens the reason for the rebuke; for there would have been no error if, in the presence of the Jews, he had held aloof from the gentiles, fearing a stumbling block; but this is the whole reason for the rebuke, that when the Jews came from James, he not only separated himself from those with whom he had lived like a gentile, but also compelled them to judaize, out of fear of those men; so that the gentiles did not know which of these was true. For they knew that he had lived with them not as a Jew; but afterwards, hearing from him that they must follow the pattern of the Jews, they certainly hesitated as to what was true. For if it was true that they should judaize, they held him a transgressor, because he had lived like a gentile; but if that was better and true, that they should live simply, it was the overturning of the gentiles through his weakness, from whom a good was taken away and a laborious and ineffective thing handed on. But the apostle Paul, when he yielded for an hour, did not also urge this; but he proclaimed that he was doing something superfluous and empty, because of the rage of the Jews. He would not have given way to this thing unless a cause had been present through which the boldness of very many Jews was flaunting itself. For Timothy was the son of a Jewish woman, but of a Greek father (Acts 16:1); hence it came about that as an infant he was not circumcised according to the law. So they lay in wait, watching whether he would take on, uncircumcised, one born a Jew, which they thought unlawful for the Jewish race, seeking an occasion by which to hold him an overturner of the law; for this reason he yielded for an hour to their rage. ### Scripture references - Gal 2:14: quotation, high confidence - Acts 16:1–3: allusion, high confidence ### Citation (SBL) Ambrosiaster, Gal. 2.14 (PL 17:349–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-14). ## Commentary on Galatians 2:15–16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-15 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Even born Jews seek justification by faith in Christ, not by works of the law; the patriarchs too were justified by faith. ### Latin text Noa nalura Judæi, et non ex gen- . tibu. peccatores. Scitnle. autem quia non justificatur homo ex operibu. Legis, nisi per fidem Jesu Christi; et nos in Christum Jesum credimus, ut justificemur ex fide Christi, et non ex operibu, Legia. Manifesta ratione circumventos eos ostendit, ut servarent Legem; in qua nemo justificatur apud Deum; quippe cum hi ipsi qui natura Judæi sunt, volentes justiricaii, relicta Lese, confugiant ad fidem Christ!. Quoniam ex operibu, Legia noM jusiticatur omnia caro. Nullum hominem justificatum dicit ex operibus Legis; quicumque enim justi sunt, et fide justi6cati sunt, sicut Abraham et Isaac et Jacob et cæteri sancti. ### English translation (Claude) “We are Jews by nature, and not sinners from the gentiles. But knowing that a man is not justified by the works of the law except through faith in Jesus Christ, we too have believed in Christ Jesus, so that we may be justified by the faith of Christ and not by the works of the law.” By plain reasoning he shows that they were deceived into keeping the law, in which no one is justified before God; since these very ones who are Jews by nature, wishing to be justified, have left the law and fled to faith in Christ. “Because by the works of the law no flesh is justified.” He says no man is justified by the works of the law; for whoever are righteous have also been justified by faith, like Abraham and Isaac and Jacob and the other saints. ### Scripture references - Gal 2:15–16: quotation, high confidence - Ps 143:2: allusion, medium confidence ### Translation notes - This section covers Gal 2:15–16. Page number 218 removed. ### Citation (SBL) Ambrosiaster, Gal. 2.15 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-15). ## Commentary on Galatians 2:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-17 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To return to the law after seeking justification in Christ is to declare oneself under sin and the law's curse, not to make Christ a servant of sin. ### Latin text Si autem quærentes justificari in Chriato, invenimur et ipsi peccatoreB; num ergo ChrislU. peccati minister est? Absit. Quomodo Christus peccati minister potest esse. qui donat peccata? Ideo, absit, inquit. Sed si justificari volentes per fidem Christi, Legi servimus, sub peccato nos esse profitemur ; quia fides extrahit hominem a Lege, ut justus sit. Ergo si damus nos Legi, peccatores invenimur; quia qui sub Lege sunt, sub maledicto sunt. ### English translation (Claude) “But if, seeking to be justified in Christ, we ourselves too are found sinners, is Christ then a minister of sin? Far from it.” How can Christ, who forgives sins, be a minister of sin? Therefore he says, “far from it.” But if, wishing to be justified through faith in Christ, we serve the law, we profess that we are under sin; for faith takes a man out of the law, so that he may be righteous. So if we give ourselves to the law, we are found sinners; for those who are under the law are under a curse. ### Scripture references - Gal 2:17: quotation, high confidence - Gal 3:10: allusion, high confidence ### Citation (SBL) Ambrosiaster, Gal. 2.17 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-17). ## Commentary on Galatians 2:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-18 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Returning to the law condemns oneself; through the law of faith Paul died to Moses' law to live to God, crucified with Christ to the world. ### Latin text Si enim quæ destruxi, hæc iterum reædifico, prævaricatorem me conslilUo. Absolutnm est a quia accedens ad Christum, relinquit Legem; de servo enim lit liber. Quod si iterum redeat ad Legem, ipse sui accusator existit : quia factum suum condemnat. Ego enim per Legem Legi mortuus sum, ut Deo ripam. Hoc dicit, quia per legem fidei mortuus est legi Moysis; moritur enim tegi, qui liberatur ab ea: et vivit Deo, cujus fit servus emptus a Chrilito. Christo confixus tum cruci. Hic cruci configitur Christo, qui æmulus vestigiorum ejus, nulla mundi concupiscentia capitur; ut Deo vivens, mundo mortuus videatur. Qui enim non agit quæ mundi Bunt, vel erroris, mortuus est mundo. ### English translation (Claude) “For if I build again the things I destroyed, I make myself a transgressor.” It is plain that one who comes to Christ leaves the law; for from a slave he becomes free. But if he returns again to the law, he is his own accuser, because he condemns his own deed. “For I through the law died to the law, that I might live to God.” He says this because through the law of faith he died to the law of Moses; for one who is freed from it dies to the law; and he lives to God, whose servant he becomes, bought by Christ. “I have been crucified with Christ.” That man is crucified with Christ who, following his footsteps, is caught by no desire of the world; so that, living to God, he seems dead to the world. For one who does not do the things of the world, or of error, is dead to the world. ### Scripture references - Gal 2:18–19: quotation, high confidence - Gal 2:20: quotation, high confidence ### Translation notes - This section covers Gal 2:18–19 and the opening of 2:20 ('I have been crucified with Christ', which the Latin places in 2:19). Ambrosiaster takes 'through the law' as 'through the law of faith'. 'e Vers. 19. )' inside is a leaked marginal note. ### Citation (SBL) Ambrosiaster, Gal. 2.18 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-18). ## Commentary on Galatians 2:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-20 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ lives in the believer he has freed from death; living by faith in him, the believer is not ungrateful by setting the law beside him. ### Latin text Vivo autem, jam non ego, sed vivit, qui in me est, Christus. Non est ambiguum, in eo qui per fidem liberatur a morte, Christum vivere; morte enim digno dum donat peccata , ipse vivit in illo ; ejus enim praesidio ereptus est morti. Qnod vero nunc vivo in carne, in fide vivo Filii Dei, qui dilexit me , et tradidit se pro me. Non sum ingratus gratiae Dei. Quoniam futura vita promissa est christianis, ideo qui nunc in bac vita auxiliis Det munitus vivit, in fide vitae promissae vivit. Hic enim imaginem ejus contemplatur, quasi pignus habens vitæ futurae, quae per Dei nutum Christi amore no. bis quaesita est. Hic ergo uon est ingratus Christo, qui in fide ejus perdurat, sciens nullius se habere beneficium, nisi hujus: et ad contumeliam ejus prolicere, si alterum ei comparet. cujus auxilium habere non potuit. ### English translation (Claude) “But I live, no longer I, but Christ who is in me lives.” There is no doubt that Christ lives in one who is freed from death through faith; for while he forgives the sins of one worthy of death, he himself lives in him; for by his protection he has been rescued from death. “And the life I now live in the flesh I live in the faith of the Son of God, who loved me and gave himself for me. I am not ungrateful to the grace of God.” Since the future life has been promised to Christians, one who now lives in this life defended by God's help lives in faith of the promised life. For here he contemplates its image, having as it were a pledge of the future life, which was sought for us by God's nod through Christ's love. He, then, is not ungrateful to Christ who perseveres in faith in him, knowing that he has the benefit of no one but him; and that it amounts to an insult to him if he compares to him another, from whom he could not have had help. ### Scripture references - Gal 2:20–21: quotation, high confidence ### Translation notes - This section covers Gal 2:20 and the opening of 2:21 ('I do not set aside', here 'I am not ungrateful to the grace of God'). ### Citation (SBL) Ambrosiaster, Gal. 2.20 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-20). ## Commentary on Galatians 2:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/2-1/#p-2-21 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If the law could justify, Christ's death would be pointless; he died to give the forgiveness the law could not. ### Latin text Si enim per Legem justitia, ergo Christus gratis mortuus est. Nihił tam apertum; quia si per Legem potuisset homo justificari , Chritum nou oportuerat mori. Sed quia Lex dare remissionem peccatorum non poterat, neque secundam mortem detriumphans exspoliare captivos, quos tenebat causa peccati; idcirco Christus mortuus est , ut ca præstaret, quæ Lex non poterat: ac per hoc non gratis mortuus est; mors enim ejus justificatio peccatorum est. ### English translation (Claude) “For if righteousness is through the law, then Christ died for nothing.” Nothing is so plain; for if man could have been justified through the law, Christ did not need to die. But because the law could not give forgiveness of sins, nor triumph over the second death and despoil the captives it held because of sin, Christ died so as to provide what the law could not; and therefore he did not die for nothing; for his death is the justification of sins. ### Scripture references - Gal 2:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 2.21 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/2-21). ## Commentary on Galatians 3:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-1 - Source: PL 17:351 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Galatians, by adding the law to Christ, treated him as condemned and merely human, as Photinus does, whereas the wise see his cross as death's defeat. ### Latin text 0 insensati Galatæ! quis vos fascinavit ? Irascentis cum miraculo verba sunt ; quia sic fuerant depravat!, ut nec se agnoscerent circumventos. b Prooemio usus est; omnis enim qui fascinatur, de bono transit in malum, sicut et hi de libertate et securitate ad servitium et sollicitudinem transierunt. Quorum ante oculos Christus Jesua proscriptus elt, et in vobis crucifixus. Manifestum est quia stultorum oculis Christus proscriptus virlelur, id est, exspoliatus vel condemnatus : prudentium vero oculis et sensibus non solum non condemnatus, sed ipse mortem cruce sua damnasse videtur; passio enim Domini vita nostra est, et destructio mortis. Sed quia hi indigne cæperant sentire translati ad Legem, idcirco mentibus eorum Christum condemnatum videri conqueritur; ideoque subjecit : In t'obis crucifixus. Hoc est, sensu vestro crucifixus est, quasi homo; in quo enim spes plena non est, homo est. Ideo hi non putabant plenam salutem esse ill Christo, quia Legem illi æquabant. III his vero qui congrue intelligunt Christum, vivit in eis Christus, in Photino crucifixus est. Hic enim vere mortuus est, in quo Christus dicitur crucifixus; quia istud loco accusationis ohjicimr. ### English translation (Claude) “O foolish Galatians! Who has bewitched you?” These are the words of one angry and astonished, because they had been so corrupted that they did not even recognize that they had been deceived. He used a preface; for everyone who is bewitched passes from good to evil, as these too passed from freedom and security to slavery and anxiety. “Before whose eyes Christ Jesus was proscribed, and crucified among you.” It is plain that in the eyes of the foolish Christ seems proscribed, that is, despoiled or condemned; but in the eyes and minds of the wise he not only is not condemned, but himself seems to have condemned death by his cross; for the Lord's passion is our life and the destruction of death. But because these, transferred to the law, had begun to think unworthily, he complains that Christ seems condemned in their minds; and so he added: “crucified among you.” That is, he has been crucified in your understanding, as a mere man; for one in whom there is not full hope is a man. Therefore these did not think that full salvation was in Christ, because they made the law equal to him. But in those who understand Christ fittingly, Christ lives; in Photinus he has been crucified. For he is truly dead in whom Christ is said to be crucified; for this is laid as an accusation. ### Scripture references - Gal 3:1: quotation, high confidence ### Translation notes - The Old Latin reads 'proscribed' (proscriptus) for the Greek 'publicly portrayed', and 'crucified among you'. ### Citation (SBL) Ambrosiaster, Gal. 3.1 (PL 17:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-1). ## Commentary on Galatians 3:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-2 - Source: PL 17:351–353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Galatians received the Spirit, then visibly manifest in believers, by faith and not by the law, so submitting to circumcision was folly. ### Latin text Hoc solum volo discere a roGis : Ex operibus Legis Spiritum accepistis, an ex auditu fidei? Sic sine illtelleel" estis? Adhuc cum stomacho loquitur; dolet enim valde super errore eorum, quia fabricam suam , qua eos per Evangelium ædificaverat, videbat esse destructam. Non sic de Corinthiis motus est, quia quamvis carnales eos appellet (I Cor. III, 2), non tamen usque adeo fuerant mente capti, ut circumcidi se paterentur. Ideo et hi stulti et sine intellectu esse dicuntur; qnia nec dolori carnis suae consulere valuerunt. Usque ad hoc enim solet quis induci, quod detectat, aut dolorem non præstat. Interrogantis ergo verba sunt, et quod interrogat ex parte confirmantis, cum dicit : Hoc sclum volo discere a vobis : Ex operibus Legia Spiritum accepistis, are ex auditu fidei ? Hoc ab eis quærit, in quo et gloriabantur, et negare non poterant quia Spiritum sanctum per fidem acceperant, non per Legem; ut resipiscentes agnoscerent quia donum Dei, in quo gloriabamur, non ex opere Legis acceperant, sed credentes in Christum; ut vel sic grati Christo, Legem quam sibi in nullo prodesse didicerant, relinquerente Hoc proponit, quod illo in tempore negari nau pote'a:, Spirinun Dei inesse credentibus; ad rudimenta enim fidei commendanda, donum Dei hoc manifestabatur hominibus; sicut inter ipsa initia factum est in apostolis et cæteris discipulis, nec non et in iHis duodecim, quos (qu!a a in adulterino baptismate sub nomine baptismi Joannis fuerant non Hncti, sed sordidati) Paulus apostolus in Trinitatis nomine baptizari praecepit, quibus impositis manibus, decidit in cos Spiritus sanctus, et diversarum lingnarum ministrabat eloquia cum interpretatione earum; ut nullus auderet negare Spiritum sanctum inesse eis. Quamobrem sine intellectu Galatas esse appellat, qui hujus rei gnari et conscii, degradantes se, carnis curae se subjecerunt. ### English translation (Claude) “This only I want to learn from you: did you receive the Spirit from the works of the law, or from the hearing of faith? Are you so without understanding?” He still speaks with indignation; for he grieves greatly over their error, because he saw that his building, with which he had built them up through the gospel, had been destroyed. He was not so moved about the Corinthians; for although he calls them carnal (1 Cor 3:1), they had not been so far taken in mind as to let themselves be circumcised. Therefore these too are called foolish and without understanding, because they could not even take thought for the pain of their flesh. For one is usually induced only so far as what delights or causes no pain. These are, then, the words of one asking, and confirming in part what he asks, when he says: “This only I want to learn from you: did you receive the Spirit from the works of the law, or from the hearing of faith?” He asks them about what they also gloried in and could not deny: that they had received the Holy Spirit through faith, not through the law; so that, coming to their senses, they might recognize that they had received the gift of God in which they gloried not from the work of the law but by believing in Christ; so that, grateful to Christ at least in this way, they might leave the law, which they had learned profited them nothing. He puts forward what at that time could not be denied, that the Spirit of God was in believers; for to commend the rudiments of the faith, this gift of God was made manifest to men; as happened at the very beginnings in the apostles and the other disciples, and also in those twelve whom the apostle Paul commanded to be baptized in the name of the Trinity (because they had been not anointed but defiled in an adulterous baptism under the name of John's baptism); when hands were laid on them, the Holy Spirit fell upon them and supplied the speech of different tongues with their interpretation; so that no one would dare to deny that the Holy Spirit was in them. For this reason he calls the Galatians without understanding, who, knowing and aware of this, degraded themselves and subjected themselves to care for the flesh. ### Scripture references - Gal 3:2–3: quotation, high confidence - 1 Cor 3:1: allusion, high confidence - Acts 2:4: allusion, medium confidence - Acts 19:1–7: allusion, high confidence ### Translation notes - The stager flagged this verse number as fitted; the lemma matches Gal 3:2 (with 3:3a). The twelve are the disciples at Ephesus (Acts 19:1–7); Ambrosiaster calls their earlier baptism 'adulterous'. Page number 219 removed. ### Citation (SBL) Ambrosiaster, Gal. 3.2 (PL 17:351–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-2). ## Commentary on Galatians 3:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-3 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Galatians reversed the path of faith, falling from the Spirit to the flesh. ### Latin text Incipientes spiritu, nunc carne eonaummamini? Hoc dicit, qnia cum ab inferioribus ad; summa fidei ascensus sit, hi contra de sumnus in ima delapsi sunt. Per tidem enim spiritales effecti, conversi ad Legem, perdiderant gratiam Spiritus, quam fuerant consecuti ; consummatio enim perditionem significat, id eSI, fidem. ### English translation (Claude) “Having begun in the spirit, are you now being finished in the flesh?” He says this because, while the ascent of faith is from lower things to the highest, these on the contrary have slid down from the highest to the lowest. For, made spiritual through faith, when turned to the law they had lost the grace of the Spirit which they had obtained; for 'being finished' signifies the loss, that is, of faith. ### Scripture references - Gal 3:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 3.3 (PL 17:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-3). ## Commentary on Galatians 3:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-4 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Galatians' sufferings for faith and the miracles among them came through faith, not the law, so their sufferings need not be in vain. ### Latin text Tanta passi estis aine causa, si tamen siue causa. Multa eos passos pro fide significat ab in. fidelibus; tune enim qu' credebant, cæteris opprobrio erant, sive domesticis, sive extraneis : nam di. gilO signabantur quasi rei majestatis. Unde similiter Galatæ multa passi sunt ins3niores experti, cujus rei meritum perdiderant mittentes se sub LeKem. Sed quia adjecit : Si tamen sine causa, ostendit sperare se posse reformari illos. Qui ergo præbet vobis Spiri tum, et operatur virtute in vobis, ex operibus Legia, an tx auditu fidei P Idem sensus est, cui adduntur virtutis insignia, quae testimonium præbent fidei, quod sit spes fida et rationabilis. Legem autem nulla virtus comitalur, quæ aUrahat ad ejus spem ; quia quæ videntur, non sperantur, sed sunt temporalia, sicut lex factorum, quam supra ostendimus. ### English translation (Claude) “Have you suffered so much in vain, if indeed in vain?” He indicates that they had suffered much for the faith from unbelievers; for at that time those who believed were a reproach to the others, whether of their household or outsiders; for they were marked with a finger like those guilty of treason. Hence the Galatians likewise suffered much, having experienced the more insane, the merit of which they had lost by putting themselves under the law. But since he added, “if indeed in vain”, he shows that he hopes they can be reformed. “Does he, then, who supplies the Spirit to you and works power in you, do it from the works of the law, or from the hearing of faith?” The sense is the same, to which are added the marks of power, which bear witness to faith, that it is a faithful and reasonable hope. But no power accompanies the law to draw people to its hope; for what is seen is not hoped for, but is temporal, like the law of works, which we have shown above. ### Scripture references - Gal 3:4–5: quotation, high confidence - Rom 8:24: allusion, medium confidence - 2 Cor 4:18: allusion, medium confidence ### Translation notes - This section covers Gal 3:4–5. 'Having experienced the more insane' renders the OCR 'insaniores experti' literally; the sense is uncertain (perhaps 'having experienced more insane persecutors'). ### Citation (SBL) Ambrosiaster, Gal. 3.4 (PL 17:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-4). ## Commentary on Galatians 3:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-6 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was justified by believing, so the law was not given for justification. ### Latin text Sicut scriptum est (Gen, xv, 6) : Credidit Abraham Deo, et æstimatum est ei ad justitiam. Ostendit exempto Abrahæ, qui pater fidei est, justitiam non ex operibus Legis imputari, sed per fidem; crcdens enim justificatus est: ac per hoc stulte et improvide Legi eos se subjecisse, quae nou ad justificationem dala est. ### English translation (Claude) “As it is written (Gen 15:6): Abraham believed God, and it was reckoned to him as righteousness.” By the example of Abraham, who is the father of faith, he shows that righteousness is imputed not from the works of the law but through faith; for by believing he was justified; and therefore they foolishly and improvidently subjected themselves to the law, which was not given for justification. ### Scripture references - Gal 3:6: quotation, high confidence - Gen 15:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 3.6 (PL 17:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-6). ## Commentary on Galatians 3:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-7 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All believers, Jew or gentile, are Abraham's sons. ### Latin text Cognoscitis ergo quia qui ex fide sunt, hi sunt filii Abrahæ? Verum est quia credentes filii sunt Abrahæ; quia si Abrabam ex fide justificatus est primus, quotquot post hunc credunt, filii ejus sunt, siTe ex Judaeis, sive ex gentibus. ### English translation (Claude) “You know, then, that those who are of faith, these are the sons of Abraham?” It is true that believers are sons of Abraham; for if Abraham was the first to be justified by faith, all who believe after him are his sons, whether from the Jews or from the gentiles. ### Scripture references - Gal 3:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Gal. 3.7 (PL 17:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-7). ## Commentary on Galatians 3:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-8 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham is the pattern of believers, who share his blessing by sharing his faith. ### Latin text Providens autem Scriptura quia ex fide justificat gentes Deus, prænuntiavit Abrahæ ; Quia benedicentur in te omnes gentes (Gen. xIt, 5). Hoc dicit, quia forma est Abraham omnium credentium, ut hi benedicti in eo sint, qui credunt; sequentes enim tidem ejus, participes flunt benediclionis ejusdem. ### English translation (Claude) “But the Scripture, foreseeing that God justifies the gentiles by faith, announced beforehand to Abraham: In you all nations will be blessed” (Gen 12:3). He says this because Abraham is the pattern of all believers, so that those who believe are blessed in him; for, following his faith, they become sharers in the same blessing. ### Scripture references - Gal 3:8: quotation, high confidence - Gen 12:3: quotation, high confidence ### Translation notes - The printed reference Gen 12:5 should be 12:3. ### Citation (SBL) Ambrosiaster, Gal. 3.8 (PL 17:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-galatas/3-8). ## Commentary on Galatians 3:9–10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-galatas/3-1/#p-3-9 - Source: PL 17:353 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers share Abraham's blessing, while those under the law are cursed because no one can keep all its commands. ### Latin text Ergo qui ex fide sunt, benedicuntur cam fideli Abraham; quotquot en