# Commentary on Romans - Author: [Ambrosiaster](https://sophiascriptura.com/fathers/authors/ambrosiaster/) - Latin title: *Commentarius in epistolam ad Romanos* - 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-romanos/ - Passages: 322 ## Prologue to the Commentary on Romans - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-0-1 - Source: PL 17 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster’s prologue explains that the Roman Christians had received Christ from Jewish believers who kept the law, and outlines the four ways in which Paul argues that salvation comes through faith in Christ, not the law. ### Latin text Ut rerum notitia habeatur plenior, principia earum requirenda sunt prius; tunc enim * potest facilius causæ ratio dedarari, si ejtis origo discatur: cum enim epistolæ datae modum et rationem ostenderimus, potest verum videri, quod dicimus. Constat itaque temporibus a) ostolorum Judæos, propterea quod sub regno Romano agerent, Romæ habitasse : ex quibus hi qui crediderant, tradiderunt Romanis ut Christum profitentes, Legem servarent : Romani autem audita fama virtutum Christi, faciles ad credendum 6 fuerunt, utpote prudentes: nec immerito prudentes, qui male inducti statim correcti sunt, et permanserunt in eo. c Hi ergo ex Judæis, ut datur intelligi, credentes Christo, non accipiebant Deum esse de Deo, putantes uni Deo adversum ; quomobrem ncgat illos spiritualem Dei gratiam consecutos, ac per hoc confirmationem eis deesse. Ili sunt qui ct Galatas subverterant, ut a traditione apostolorum recederent: quibus ideo irascilur Apostolus, quia docti bene, facile transducti fuerant. Romanis autcm irasci non debuit, sed et laudare fidem illorum; quia nulla insignia virtutum a videntes, ncc aliquem apostolorum, susceperant fidem Clnisli ritu licet Judaico, in verbis potius quam in sensu ; non enim expositum illis fuerat mysterium crucis Christi. Propterca quibusdam « advenicntibus, qui recte crediderant, de edenda earne et non cdenda quæstiones ficbant; et utiumnam spes quæ in Chii to est, sufficeret, aut ei Lex servanda esset. Quatuor igitur nx dis scribit f Romanis, arguens ab initio genus hominum physica ralione; hi enim caput suut omnium gentium , ut in his discant carceri universique gentiles. Primus modus cst, quo se ostendit quid sit, et quid fuerit, et cujus sit, quo ct hæreses percutit. Secundus modus est, quo arguit quod naturæ ratione non se subjecerint uni Deo, et quæ inhonesta et turpia egerint invicem, despecti ob hoc a Deo; ut gratulentur credentes. Tertius modus est, quod Legem spreverunt datam; unde anteponit Græcis Judæos. Quartus modus est, quo docet Judæos exorbitasse u a Lege et promissione Dei in causa Christi, factosque similes gentilibus; ut utrique indigeant misericordia Dei, non per Legem satutem sperando, sed per fidem Christi Jesu. Hinc est unde omni industria id agit, ut a Lege cos tollat; quia Lex et prophetæ usque ad Joannem (Luc. xvi, 16 ) : et in sola illos fide Christi constituat, et quasi contra Legem , b Evangelium vindicat, non destruens Legem , sed præferens christianismum. e Asserit cnim sic Christum promissum, ut prædicato eo cessaret Lex : non tota, quia abbreviatio facta Legis est, quæ compendio daret salutem; multa enim veteribus tradita sunt propter duritiam cordis illorum , ut oneri esset, quæ misericordia Dei abbreviavit per Christum data præteritorum remissione. Ingratus est ergo misericordiæ Dei, qui vult esse sub Lege; nam dixerat Moyses : Sic timentes d facietis (ilios Israel (Levit. xv , 31); ut quacumque se verterent, Legem haberent, ut sine sollicitudine omnino non essent. Igitur ut in Christo sine Lege spem vitae salutisque ponendam tradat, et Dominum ipsum esse omnium doceat, sic incipit: CAPUT PRIMUM. ### English translation (Claude) To have a fuller knowledge of things, their beginnings must first be sought; for the reason of a matter can be explained more easily if its origin is learned. Once we have shown the manner and reason of the letter’s being sent, what we say can be seen to be true. It is agreed, then, that in the times of the apostles Jews lived at Rome, because they were under Roman rule; and those of them who had believed handed on to the Romans that, while professing Christ, they should keep the law. The Romans, however, having heard the report of Christ’s mighty works, were ready to believe, being prudent; and not undeservedly called prudent, since, though badly led, they were at once corrected and remained in it. These believers in Christ from among the Jews, as we are given to understand, did not accept that he was God from God, thinking this contrary to the one God; for this reason he says that they had not obtained the spiritual grace of God, and so lacked confirmation. These are the ones who had also subverted the Galatians, so that they departed from the tradition of the apostles; and the apostle is angry with the Galatians because, having been well taught, they had easily been led astray. With the Romans, however, he had no reason to be angry, but rather to praise their faith; for without seeing any signs of mighty works, or any of the apostles, they had accepted faith in Christ, albeit by Jewish rite, in words rather than in sense; for the mystery of the cross of Christ had not been set out to them. For this reason, when some arrived who had believed rightly, questions arose about eating meat or not eating it, and whether the hope that is in Christ sufficed, or the law also had to be kept. He writes to the Romans, then, in four ways, convicting the human race from the beginning by natural reason; for they are the head of all the nations, so that in them the rest and all the gentiles may learn. The first way is that in which he shows what he is, what he was, and whose he is, and by which he also strikes the heresies. The second way is that in which he convicts them of not having subjected themselves by natural reason to the one God, and of the dishonourable and shameful things they did to one another, for which they were despised by God; so that believers may give thanks. The third way is that they spurned the law that was given; for which reason he places the Jews before the Greeks. The fourth way is that in which he teaches that the Jews swerved from the law and the promise of God in the matter of Christ, and became like the gentiles, so that both need the mercy of God, hoping for salvation not through the law but through faith in Christ Jesus. This is why he labours with all diligence to take them away from the law, since “the law and the prophets were until John” (Luke 16:16), and to establish them in faith in Christ alone; and as if against the law he champions the gospel, not destroying the law but preferring Christianity. For he asserts that Christ was promised in such a way that when he was preached the law would cease: not the whole of it, for an abbreviation of the law has been made, which gives salvation in summary; for many things were handed down to the ancients because of the hardness of their heart, to be a burden, and these the mercy of God has abbreviated through Christ by granting remission of past sins. He is ungrateful to the mercy of God, then, who wishes to be under the law; for Moses had said, “Thus you shall make the sons of Israel fearful” (Lev 15:31), so that wherever they turned they would have the law, and never be wholly without anxiety. Therefore, to teach that the hope of life and salvation is to be placed in Christ without the law, and that he himself is Lord of all, he begins thus. Chapter one. ### Scripture references - Luke 16:16: quotation, high confidence - Lev 15:31: quotation, high confidence - Gal 1:6: allusion, medium confidence - Rom 14:2: allusion, medium confidence - Matt 19:8: echo, low confidence - Rom 9:28: echo, low confidence ### Translation notes - Ambrosiaster, Commentary on Romans, prologue (Migne PL 17). No public-domain English and no FOTC volume: re-read against the Latin. The OCR is noisy; slips such as “carceri” (cæteri, “the rest”) and “nx dis” (modis, “ways”) are translated by sense. Leaked column numbers are removed by logged corrections. Quotations: Luke 16:16; Lev 15:31. Allusions: Gal 1:6 (the Galatians subverted); Rom 14:2 (eating meat); “hardness of heart” echoes Matt 19:8; the “abbreviation of the law” echoes Rom 9:28 (Latin “verbum breviatum”). His view that the Mosaic law has ceased for Christians is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 0.1 (PL 17; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/0-1). ## Commentary on Romans 1:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-1 - Source: PL 17:47–49 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains Paul’s name, his title “servant of Christ Jesus” as a sign of both natures, and his being set apart from Judaism for the gospel, which surpasses the law as better surpasses good. ### Latin text Paulus servus Christi Jesu. Apud veteres nostros 0 ratione nomina componebantur, ut Isaac propter risum , et Jacob propter calcaneum ; ita et iste propter inquietudinem Saulus est nuncupatus : postquam autem credidit, f ex Saulo Paulum se dicit, hoc est, immutatum. Et quia Saulus secundum supradictum sensum, inquietudo seu tentatio interpretatur, hic cum ad fidem Christi accessit , Paulum se dicit, id est, quasi ex tentatore factum quietum , humilemque, vel parvulum ; quia pax cst fides nostra. Cum prius enim tentationes g ex inquietudine Judaismi Dei servis inferret, post ipse tentationes passus est propter spem, quam ante amore Judaismi negarat. Servum autem Christi Jesu se profitens, a Lege se exutum ostendit. Et ideo utrumque posuit, id cst, Jesu Christi : ut et Dei et hominis personam signaret : quia in utroque est Dominus, sicut et Petrus apostolus testatur dicens: Hic eat, inquit, omnium Dominus. Quia ergo et Dominus, et Deus est, dicente David: Quia Dominus ipse est Deus (Psal. XCIX, 3 ) ; quod hæreses negant. Marcioni enim videtur odio Legis Christum et corpus ejus negare , Jesum profiteri: Judxis autem et Photino propter zelum Legis, Jesum negare quod Deus sit. h Nam quotiescumque aut Jesum dicit aut Christum; aliquando Deum , aliquando hominem significat, sicut hoc loco inter caetera : Et unus, inquit, Dominus Jesus, per quem omnia ( I Cor. VIII, 6), quod utique ad Dei Filium pertinet, juxta quod Deus est. Et alio loco: Jesus autem, inquit, proficiebat ætate et sapientia ( Luc. II, 52), quod utique homini compctit. Vocatus apostolus. Propter quod Deum cognovit et fatetur, factus idonens i servus, promotum se ostendit dicens : Vocatus apostolus, hoc est, a Domino missus ad res ejus agendas. Per quod ostendit i hunc meritum habere apud Deum, qui servit non Legi, sed Christo; Dominus est enim Filius hominis eliam sabbati ( Matth. XII, 8). Segregatus in Evangelium Dei. Evangelium Dei est bonum nuntium Dei, quo peccatores ad indulgentiam convocantur : Apostolus autem, quoniam in Judaismo locum doctoris habebat, utpote pharisæus, ideo a Judaismi prædicatione segregatum se dicit in Evangelium Dei; ut a Lege dissimulans, Christum prædicaret, qui quod Lex non potuit, credentes in se k justificaret. Sed non contra Legem, sed pro Lege est: ipsa enim hoc dicit futurum, dicente Esaia propheta : Veniet ex Sion, qui eripiat et avertat captivitatem ab Jucob; et hoc illis a me testamentum, cum abstulero peccata eorum. Igitur si lex Dei data est per Moysen, et praed!catio novæ Legis Dei est; quid est quod differt, ut a Lege quam Deus dedit, translatum se dicat in Evangelium Dei? Sic est hoc, quomodo qui a secundo gradu accedit ad primum , et a bono ad melius. Lex enim a Deo data est ad correctionem disciplinae; Evangelium autem Dei est, per quod mysterium Dei manifestatur, quod latuit a sæculis in Deo: quod est Christus. Ad quod omnes invitati apophoreta duplicia consequuntur; remissarn enim peccatorum accipiunt, et filii Dei fiunt: ut jam mori non possint secunda morte. Hinc est quod Dominus in Evangelio: Hæc est, inquit, tila æterna, tit cognoscant te solum verum Deum, et quem misisti Jesum Christum (Joan. XVII, 5). ### English translation (Claude) “Paul, a servant of Christ Jesus.” Among our ancestors names were composed for a reason, as Isaac on account of laughter and Jacob on account of the heel; so this man too was called Saul on account of restlessness. But after he believed he says that from Saul he became Paul, that is, changed. And since Saul, in the sense just given, is interpreted “restlessness” or “temptation,” when he came to faith in Christ he calls himself Paul, as if from a tempter made quiet, humble, or small; for our faith is peace. For whereas formerly, out of the restlessness of Judaism, he brought temptations on the servants of God, afterwards he himself suffered temptations for the sake of the hope which, out of love of Judaism, he had previously denied. In professing himself a servant of Christ Jesus he shows that he has been stripped of the law. And he put both, that is, Jesus Christ, to signify the person both of God and of man, since in both he is Lord, as the apostle Peter also testifies, saying, “He is Lord of all.” He is both Lord and God, as David says: “For the Lord himself is God” (Ps 100:3) — which the heresies deny. For Marcion, out of hatred of the law, thinks fit to deny Christ and his body while professing Jesus; the Jews and Photinus, out of zeal for the law, deny that Jesus is God. For whenever he says either Jesus or Christ, he signifies sometimes God, sometimes man, as in this place among others: “And one Lord Jesus, through whom are all things” (1 Cor 8:6), which certainly pertains to the Son of God as he is God; and in another place: “But Jesus advanced in age and wisdom” (Luke 2:52), which certainly befits a man. “Called an apostle.” Because he has known and confesses God, having become a fit servant, he shows that he has been promoted, saying “called an apostle,” that is, sent by the Lord to do his business. By this he shows that the one who serves not the law but Christ has merit with God; for “the Son of Man is Lord even of the sabbath” (Matt 12:8). “Set apart for the gospel of God.” The gospel of God is the good news of God, by which sinners are called together to pardon. Since the apostle held the place of a teacher in Judaism, being a Pharisee, he says that he has been set apart from the preaching of Judaism for the gospel of God, so that, turning from the law, he might preach Christ, who justifies those who believe in him, which the law could not do. Yet this is not against the law but for it; for the law itself says that this will come, as the prophet Isaiah says: “There will come from Zion one who will deliver and turn away captivity from Jacob; and this will be my covenant with them, when I take away their sins.” If, then, the law of God was given through Moses, and the preaching of the new law is also of God, what difference is there, that he says he has been transferred from the law which God gave to the gospel of God? It is like one who goes from the second rank to the first, from good to better. For the law was given by God for the correction of conduct; but the gospel is of God, through which the mystery of God is made manifest which was hidden for ages in God, that is, Christ. All who are invited to it receive double gifts; for they receive remission of sins and become sons of God, so that they can no longer die the second death. Hence the Lord says in the Gospel: “This is eternal life, that they may know you, the only true God, and Jesus Christ whom you sent” (John 17:3). ### Scripture references - Rom 1:1: quotation, high confidence - Acts 10:36: quotation, high confidence - Ps 100:3 (99:3 Vulg.): quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Luke 2:52: quotation, high confidence - Matt 12:8: quotation, high confidence - Isa 59:20: quotation, high confidence - Isa 27:9: quotation, medium confidence - Rom 11:26: allusion, medium confidence - John 17:3: quotation, high confidence - Col 1:26: allusion, medium confidence - Rev 20:6: echo, low confidence ### Translation notes - Re-read against the Latin; no public-domain English. Quotations: Acts 10:36; Ps 100:3 (Vulg. 99:3); 1 Cor 8:6; Luke 2:52; Matt 12:8; Isa 59:20–21 with 27:9 in the form of Rom 11:26–27; John 17:3 (Migne’s margin gives John 17:5). Photinus of Sirmium (4th c.) is named with the Jews as denying that Jesus is God; Marcion as denying his body. The polemic is the commentator’s own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 1.1 (PL 17:47–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-1). ## Commentary on Romans 1:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-2 - Source: PL 17:49 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: On Rom 1:2–4 Ambrosiaster explains that the gospel was promised in the prophets and that the eternal Son, born of David’s seed by the Virgin, was shown to be Son of God in power by the resurrection. ### Latin text Quod ante promiserat. Ut probet ratam A et integram fidei spem esse in Christo, jam prius Evangelium ejus dicit a Deo promissum: et ut ex eo idoneum illum sponsorem vitæ doceret, priusquam veniret, testimonium ei datum ostendit, paria attestante Petro apostolo: Nec enim aliud datum est, inquit, nomen sub cælo, in quo oporteat nos salvos fieri ( Act. iv, 12). Per prophetas suos. Ut manifestius salutarem esse adventum Christi significaret, etiam personas, per quas promissionem signaverit, demonstravit: ut quam vera et magnifica sit promissio ex his videretur. Nemo enim rem vilem magnis praecursoribus nuntiat. In Scripturis sanctis. Hoc ad cumulum veræ protestationis adjecit, ut majorem fiduciam credentibus faceret, et Legem commendaret; sanctae enim sunt scripturæ, quæ et vitia damnant: et sacramentum illic unius Dei, et incarnationis continetur Filii Dei pro salute humana, testibus signorum prodigiis. Vers. 3.) De filio suo. Dignum fuit, ut quia Deus Filium suum proprium mundo promittebat, per claros viros illum promitteret; ut ex iis quam potentissimus esset, qui praedicabatur, posset fciii, ut Scripturis sanctis adventum ejus futurum insereret, et ut falsum non posset videri, quod a sanctis prædicatum est Scripturis. Qui factus eat ei ex semine David secundum carnem. Eum qui erat Dei Filius sccundum Spiritum sanctum, id est, secundum Deum (quia Deus spiritus est, et sine dubio sanctus esl). factum dicit juxta carnem b Dei Filium ex semine David, juxia illud: Et Verbum caro factum eat (Joan. I, 14): ut jam unus sit Dei et hominis Filius Christus Jesus, c ut sicut verus Deus est, verus es;et et homo: verus autem non erit, nisi sit ex carne et anima; ut sit perfectus. Qui enim ex æterno Dei Filius erat, ignorabatur a creatura : dum vult autem manifestari pro humana salute, visibilis debuit et corporeus fieri; quia et cognosci se voluit per virtutem, et hominem a peccatis abluere in carne , morte devicta. Et ideo ex semine David fit, ut sicut de Deo a rex ante sæcula natus est; iia et secundum carnem ex rege ortum regium caperet, factos opere Spiritus sancti de Virgine, hoc est, natus: ut reverentia ei reservata , ex hoc ultra hominem cognosceretur; quia ah humanae Icgis nativitate distaret, sicut prædictum fuerat ab Esaia propheta : Ecce virgo in utero concipiet (Esai. VII, 4 4), ut cum novum factum videretur, ac laude dignum, providentia quasdam Dci circa visitationem humani generis futura dignosceretur. (Yers. Y.) Qni prædestinatus eat Filius Dei in virtute secundum spiritum sanctificationis ex resurrectione mortuorum Jesu Christi Domini nostri. Filium Dei dicens, Patrem significavit Deum; addito autem spiritu sanctificationis, ostendit mysterium Trinitatis. Hic ergo e qui incarnatus, quid esset, latebal; tunc prædestinatus est secundum spiritum sanctificationis in virtute manifestari Filius Dei, cum resurgit a mortuis, sicut scriptum est in psalmo octogesimo quarto : Veritas de terra orta eat (Psal. LXXXIV, 12). Omnis enim ambiguitas et diffidentia resurrectione ejus calcata est, et compressa; siquidem adhuc in cruce positum, centurio videns magnalia, Dei Filimn confitetur (Matth. XXVII , 54). Nam et discipuli in morte cjus dubitaverunt, dicente Cleopha in Emmaus : Nos putabamus quia ipse erat, qui incipiebat liberare Israel (Luc. XXIV, 21). Et ipse Dominus ait : Cum exaltaveritis Filium hominis, tunc cognoscetis quia ipse ego sum (Joan. VIII, 28); et iterum : Cum exaltatus fuero a terra, omnia traham ad me (Joan. XII, 32), id est, tunc cognoscar omnium esse Dominus. Ideo autem non dixit ex resurrectioce Jesu Christi, sed ex resurrectione mortuorum; quia resurrectio Christi generalem tribuit resurretionem. Hæc enim major vidclur virtus in Christo et victoria , ut ea potestate operaretur mortuus, qua operatus fuerat et vivus. Quo facto apparuit illusisse mortem, ut redimeret nos; unde Dominum nostrum hunc vacat. ### English translation (Claude) “Which he had promised beforehand.” To prove that the hope of faith in Christ is valid and whole, he says that his gospel had already been promised beforehand by God; and to teach from this that he is a fit guarantor of life, he shows that testimony was given to him before he came, the apostle Peter bearing like witness: “For no other name has been given under heaven by which we must be saved” (Acts 4:12). “Through his prophets.” To signify more plainly that the coming of Christ brings salvation, he has also pointed out the persons through whom he sealed the promise, so that from them it might be seen how true and magnificent the promise is. For no one announces a cheap thing by great forerunners. “In the holy Scriptures.” He added this to crown his true declaration, to give believers greater confidence and to commend the law; for the Scriptures are holy, which also condemn vices; and in them is contained the mystery of the one God and of the incarnation of the Son of God for human salvation, with signs and wonders as witnesses. (Verse 3.) “Concerning his Son.” It was fitting that, since God was promising his own Son to the world, he should promise him through illustrious men, so that from them it could be known how very mighty he was who was being preached; that he should set his future coming in the holy Scriptures, and that what was preached by the holy Scriptures could not seem false. “Who was made for him from the seed of David according to the flesh.” He says that he who was Son of God according to the Holy Spirit, that is, according to God (for God is spirit, and doubtless holy), was made Son of God according to the flesh from the seed of David, according to the saying, “And the Word was made flesh” (John 1:14); so that Christ Jesus is now one Son of God and of man, so that as he is true God he is also true man. But he will not be true man unless he is of flesh and soul, so as to be complete. For he who was Son of God from eternity was unknown to the creation; but when he willed to be manifested for human salvation, he had to become visible and bodily; for he willed both to be known by power and to wash man from sins in the flesh, death having been conquered. And so he comes from the seed of David, so that, as from God he was born king before the ages, so according to the flesh he might take a royal origin, born of a king; made by the work of the Holy Spirit from the Virgin, that is, born; so that reverence might be reserved for him and he might be recognized from this as beyond man, since he differed from birth under human law, as had been foretold by the prophet Isaiah: “Behold, a virgin will conceive in the womb” (Isa 7:14); so that, since it would seem a new deed and worthy of praise, a certain providence of God for the visitation of the human race might be discerned as coming. (Verse 4.) “Who was predestined Son of God in power according to the spirit of sanctification from the resurrection of the dead of Jesus Christ our Lord.” In saying “Son of God” he signified God the Father; by adding “the spirit of sanctification” he showed the mystery of the Trinity. He, then, who had become incarnate, what he was lay hidden; then he was predestined according to the spirit of sanctification to be manifested in power as Son of God, when he rose from the dead, as it is written in the eighty-fourth psalm: “Truth has sprung from the earth” (Ps 85:11). For all ambiguity and distrust was trampled and suppressed by his resurrection; seeing that while he was still on the cross the centurion, seeing the great works, confesses him Son of God (Matt 27:54). For the disciples too doubted at his death, as Cleopas says at Emmaus: “We thought that he was the one who was beginning to free Israel” (Luke 24:21). And the Lord himself says: “When you have lifted up the Son of Man, then you will know that I am he” (John 8:28); and again: “When I am lifted up from the earth, I will draw all things to myself” (John 12:32), that is, then I will be known to be Lord of all. And he did not say “from the resurrection of Jesus Christ” but “from the resurrection of the dead,” because the resurrection of Christ bestowed the general resurrection. For this seems the greater power and victory in Christ, that when dead he worked with the same power with which he had worked when alive. When this was done, it appeared that he had mocked death in order to redeem us; hence he calls him our Lord. ### Scripture references - Rom 1:2: quotation, high confidence - Rom 1:3: quotation, high confidence - Rom 1:4: quotation, high confidence - Acts 4:12: quotation, high confidence - John 4:24: allusion, low confidence - John 1:14: quotation, high confidence - Isa 7:14: quotation, high confidence - Ps 85:11 (84:12 Vulg.): quotation, high confidence - Matt 27:54: allusion, high confidence - Luke 24:21: quotation, high confidence - John 8:28: quotation, high confidence - John 12:32: quotation, high confidence ### Translation notes - Re-read against the Latin; no public-domain English. Lemmata for Rom 1:2–4 in Ambrosiaster’s Old Latin: “made for him” (factus est ei) and “predestined” (praedestinatus, for Greek ὁρισθέντος “declared/appointed”). “posset fciii” read as “posset sciri” (“could be known”). Quotations: Acts 4:12; John 1:14; Isa 7:14; Ps 85:11 (Vulg. 84:12); Luke 24:21; John 8:28; 12:32; allusion Matt 27:54. ### Citation (SBL) Ambrosiaster, Rom. 1.2 (PL 17:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-2). ## Commentary on Romans 1:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-5 - Source: PL 17:49–51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says that the risen Christ gave the apostles grace and power to confirm their preaching to all nations by signs. ### Latin text Per quem accepimus gratiam et apostolatum ad obediendum fidei in omnibus gentibus pro nomine ejus. Post resurrectionem manifestatus Filius Dei in virtute, gratiam dedit. justificans peccatores, I et apostolos nominavit, quorum se hic socium dicit; ut apostolatus cum gratia esset doni Dei, non sicut Judaeorum sunt apostoli. A Deo ergo Patre per Christum dominum hanc acceperunt potestatem, ut vice Domini sinis doctrinam Dominicam acceplabilem facerent; ut virtutem, quam in Salvatore zelarentur perfidi Judæi, hanc in servis ejus a turbis admirari videntes, vehementius torquerentur. Testis enim doctrinae virtus est, ut quia quod prædicatur, incredibile mundo est, gestis fieret credidibile. g Missos igitur apostolos vocat, ut prædicarent fidem omnibus gentibus, ut obedirent, et salvarentur; ut donum Dei non jam solis Judæis, verum etiam omnibus gentibus concessum videretur : et . hanc esse Dei volantatem, ut in Christo, et per Christum omnibus misereatur, vicariis ejus prædicautibus, boc est : Pro nomine ejus; sicut alibi cticit : Pro quo legatione fungimur (II Cor. v, 20). ### English translation (Claude) “Through whom we have received grace and apostleship for obedience to the faith among all nations for his name.” After the resurrection the Son of God, manifested in power, gave grace, justifying sinners, and named apostles, whose companion he here says he is; so that apostleship with grace would be of the gift of God, not as the apostles of the Jews are. From God the Father, then, through Christ the Lord, they received this power, to make the Lord’s teaching acceptable by signs in the Lord’s stead; so that the faithless Jews, seeing the power which they envied in the Saviour admired by the crowds in his servants, might be tormented the more. For power is the witness of teaching, so that what is preached, being incredible to the world, might be made credible by deeds. He calls the apostles, then, sent ones, to preach the faith to all nations, that they might obey and be saved; so that the gift of God might be seen as granted no longer to the Jews alone but to all nations, and that this is God’s will, to have mercy on all in Christ and through Christ, while his deputies preach, that is, “for his name”; as he says elsewhere: “For whom we act as ambassadors” (2 Cor 5:20). ### Scripture references - Rom 1:5: quotation, high confidence - 2 Cor 5:20: quotation, high confidence ### Translation notes - Re-read against the Latin; no public-domain English. “The apostles of the Jews” are probably the envoys sent out by Jewish authorities; uncertain. “sinis” read as “signis” (“by signs”). Quotation: 2 Cor 5:20 (Ambrosiaster’s wording, “for whom”). ### Citation (SBL) Ambrosiaster, Rom. 1.5 (PL 17:49–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-5). ## Commentary on Romans 1:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-6 - Source: PL 17:51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Romans are called among the nations, who received the law of Christ without the law of Moses. ### Latin text In quibus estis et vos vocati Jetu Christi. Hoc est, legatione Hobis fungentibus iit omnibus gentibus pro nomine Jesu Christi, inter quos estis et vos vocaii; quia donum Dei omnibus missum est, ut cnm audiunt se inter cæteros vocatos, scirent se sub Lcge agere non debere, quia sine lege Moysi susceperunt cæteræ gentes legem Christi. ### English translation (Claude) “Among whom you also are called of Jesus Christ.” That is, while we act as ambassadors among all nations for the name of Jesus Christ, among whom you too are called; for the gift of God has been sent to all, so that, when they hear that they are called among the rest, they might know that they ought not to live under the law, since the other nations received the law of Christ without the law of Moses. ### Scripture references - Rom 1:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 1.6 (PL 17:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-6). ## Commentary on Romans 1:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-7 - Source: PL 17:51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says the letter is addressed to those at Rome who think rightly about Christ, and explains grace as forgiveness and peace as reconciliation with the Creator. ### Latin text Omnibus qui sunt aRomæ, dilectis Dei, vocatis lanctis. Quamvis Romanis scribat, illis tamen scribere se significat, qui in charitate Dei sunt. Qui suni hi, nisi qui de Dei Filio recte sentiunt? Isti sancti sunt , et vocati dicuntur; sub Lege cnim agentes male intelligunt Christum : et injuriam Deo Patri faciunt, cum an in Christo perfecta spes salutis sit, dubitant. Idco sancii non sunt, neque vocali dicuntur. Gratia vobis et Pax a Deo Patre nostro , ei Domino Jesu Christo. Gratiam at pacem eum iis dicit esse, qui recte credunt. Gratia est, quia a peccatis aLsoluti sunt : pax vero, quia ex inimicis reconciliati sunt creatori, sicut dicit Dominus : in quamcumque domum introieritis, et receperint ros, dtcile: Pax huic domui (Luc.x, 5). Et nt sine Christ' nullam esse pacem et spem doceret, ad jecit gratiam et pacem non soluit a Deo Patre esse, sed ut a Christo Jesu. Deum Patrem nostrum dicit propter originem, quia ab ipso sunt omnia : Christum autem Dominum, quia ejus sanguine redempti, facti sumus filii Dei. ### English translation (Claude) “To all who are at Rome, beloved of God, called saints.” Although he writes to the Romans, he indicates that he writes to those who are in the love of God. Who are these, if not those who think rightly about the Son of God? These are saints, and are said to be called; for those who live under the law understand Christ wrongly, and do injury to God the Father when they doubt whether the hope of salvation is complete in Christ. Therefore they are not saints, nor are they said to be called. “Grace to you and peace from God our Father and the Lord Jesus Christ.” He says that grace and peace are with those who believe rightly. It is grace, because they have been absolved from sins; and peace, because from enemies they have been reconciled to the Creator, as the Lord says: “Into whatever house you enter and they receive you, say: Peace to this house” (Luke 10:5). And to teach that without Christ there is no peace and no hope, he added that grace and peace are not from God the Father alone but also from Christ Jesus. He calls God our Father because of origin, since all things are from him; and Christ Lord, because, redeemed by his blood, we have become sons of God. ### Scripture references - Rom 1:7: quotation, high confidence - Luke 10:5: quotation, high confidence - Rom 5:10: allusion, low confidence ### Translation notes - Quotation: Luke 10:5 (with Matt 10:12). ### Citation (SBL) Ambrosiaster, Rom. 1.7 (PL 17:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-7). ## Commentary on Romans 1:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-8 - Source: PL 17:51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says Paul rejoices that the ruling Romans had accepted the faith, though not yet in its right form, and gives thanks to God through Christ. ### Latin text Primum quidem gratius ago Uro meo per Jesum Christum pro omnibus tobis; quia fides vestra annuntiatur in universo mundo. Finita præfatione ante omnia gaudium suum esse testatur, ut pote gcutum Apostolus , quod cum Romani regnarent in morando, subjecerint se fidei christianæ, quæ prudentibus h saecut! humilis et stulta videtur. Cum ergo multa essent ex quibus gauderct in RomaniA (c erant onim doctrina memorabiles et boni operis cupidi, studiosique magis agendi bene, quam sermonis, quod non longe est a religione divina ), in hec tamen primum gaudere se dicit, quia fides illorum in omni loco currebat ; d quamvis non secundum regulam ab auctoribus traditae veritatis, tamen quia quod ab uno Deo crat, interposito Christi nomine , coeperant venerari, gratulatur, scicns illos posse proficere. Per quod etiam charitatem suam circa illos ostendit , quando congaudet bono cœpto illorum , et hortatur ad profectum. 29 Gratias ergo agere se dicit Deo sno dumtaxat, quia adhuc illorum non crat p'cne ; quia ex ipso est omnis paternitas (Ephes. in, 15). Sed quia omnis dispositio salutis nostræ a Deo quidem, sed per Christum esi, non per Legem, neque per aliquem prophetam, gratias quidem agere se dicit Deo, sod per Christum, quia fama fidei itorum erat profectus multorum ; ut boc ipsum ad Dei providentiam referat per Christum. Aut enim gandebantroborati, qui crediderant : cæteri, quia videbant '' principes suos factos : aut certe qui non crediderant, poterant credere horum exemplo. Facile enim facil inferior, qnod fieri viderit a priore. ### English translation (Claude) “First, I give thanks to my God through Jesus Christ for all of you, because your faith is proclaimed in the whole world.” With the preface finished, he testifies before all else to his joy, being the apostle of the nations, that the Romans, while ruling in the world, subjected themselves to the Christian faith, which to the wise of the world seems lowly and foolish. Though there were many things in which he rejoiced in the Romans (for they were memorable in teaching, desirous of good work, and more zealous for acting well than for talk, which is not far from divine religion), yet he says he rejoices first in this, that their faith was running in every place: although it was not according to the rule of the truth handed down by its authors, yet because they had begun to venerate what was from the one God, with the name of Christ set in it, he congratulates them, knowing that they could make progress. By this he also shows his love toward them, when he rejoices with their good beginning and exhorts them to progress. He says, then, that he gives thanks to his God only, because he was not yet fully theirs; for from him is all fatherhood (Eph 3:15). But because the whole dispensation of our salvation is from God indeed, but through Christ, not through the law nor through any prophet, he says that he gives thanks to God, but through Christ, because the report of their faith was the progress of many; so that he refers this very thing to the providence of God through Christ. For either those who had believed rejoiced, being strengthened, and the rest because they saw that their rulers had become believers; or certainly those who had not believed could believe by their example. For an inferior easily does what he sees done by a superior. ### Scripture references - Rom 1:8: quotation, high confidence - Eph 3:15: allusion, high confidence - 1 Cor 1:23: echo, low confidence ### Translation notes - “My God … only, because he was not yet fully theirs”: Ambrosiaster takes “my” to mean that God was not yet fully the Romans’ God, since their faith was still under the law. “in morando” read as “in mundo” (“in the world”). Allusions: Eph 3:15; 1 Cor 1:23. ### Citation (SBL) Ambrosiaster, Rom. 1.8 (PL 17:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-8). ## Commentary on Romans 1:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-9 - Source: PL 17:51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that Paul serves God in spirit through the gospel rather than through the ceremonies of the law, and that his prayers for the Romans are meant to awaken their love. ### Latin text Testis enim mihi est Deus, cui servio in spiritu meo, in Evangelio Filii ejus, quod sinc intermissione memoriam vestri facio semper in orationibus meis. Ut suadeat charitatem, Deum testem dat, eni servit, ad quem et precem pro his facit, non in Lege serviendo, sed in Evangelio Filii ejus, hoc est, non in eo quod Moyses servus tradidit, sed in eo quod Filius dilectissimus docuis ; quantum enim distat servus a domino, tantum distat evangelium a Lege : non quod mala sit Lex, sed quia melius est Evangelium. Deo itaque servit in Evangelio Filii ejus, ut ostendat Dei esse voluntatem, ut eredalur in Christum. Cui et servio. Quomodo? In spiritu meo, inquit, non in circumcisione manufacta, neque in neomeniis, et sabhato, et discretione escarum ; sed in spiritn, id est, in mense. Quia Deus spiritus est, spiritu vel animo potius debet illi serviriz cui enim antimo servitur, ex fide illi servitur. Hæc et Dominus fatus est ad Samaritidem, putantem quod in monte adorari se Dc iis velit dicens : Venit hora, tl nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Etenim Puter tales quœrit, qui adorent eum. Spiri ns eat Deus (Joan. IV, 23, 24). Adorantes ergo, in spiritu et verilare oportet adorare ; ct non locus orationcm commendet, sed devotus animus. Hoc esi, in veritate adorare in spiritu Deum spiritum et Chrisium, unum ex quo omnia, et unum per quem nannia (I Cor. VIII, 6). Hos quærit adoratores Pater. Memorem ergo se illorum in orationibus suis flagitat, ut seminet in illis charitatem; facit enim illis desiderium sui. Quis enim non amet eum, quem andit memorem sui esse? Si enim ab iis qui missi non erant, libenter acceperant doctrinam sub nomine Christi , adulteratis verbis; quanto magis ab eo, quem scirent eae apostolum, et cujus verba comitaretnr virtus, desiderarent audire ! ### English translation (Claude) “For God is my witness, whom I serve in my spirit in the gospel of his Son, that without ceasing I always make mention of you in my prayers.” To persuade them of his love he gives as witness God, whom he serves and to whom he prays for them, serving not in the law but in the gospel of his Son; that is, not in what Moses the servant handed down, but in what the most beloved Son taught. For as far as a servant is from the master, so far is the gospel from the law: not that the law is bad, but that the gospel is better. So he serves God in the gospel of his Son, to show that it is God’s will that people believe in Christ. “Whom I serve.” How? “In my spirit,” he says; not in circumcision made by hand, nor in new moons and sabbath and the distinction of foods, but in spirit, that is, in mind. Since God is spirit, he ought to be served by spirit, or rather by soul; for one who is served by the soul is served from faith. The Lord too said this to the Samaritan woman, who thought that God wished to be worshipped on the mountain: “The hour is coming, and now is, when the true worshippers will worship the Father in spirit and truth. For the Father seeks such to worship him. God is spirit” (John 4:23–24). Those who worship, then, must worship in spirit and truth; and it is not the place that commends prayer, but the devout mind. That is, to worship in truth is to worship in spirit God who is spirit, and Christ: one from whom are all things, and one through whom are all things (1 Cor 8:6). Such worshippers the Father seeks. He declares, then, that he remembers them in his prayers, to sow love in them; for he creates in them a desire for himself. For who would not love one whom he hears remembers him? For if they had gladly received the teaching under the name of Christ from those who had not been sent, with its words adulterated, how much more would they desire to hear one whom they knew to be an apostle, and whose words power accompanied! ### Scripture references - Rom 1:9: quotation, high confidence - John 4:23: quotation, high confidence - John 4:24: quotation, high confidence - 1 Cor 8:6: quotation, high confidence - Col 2:11: allusion, low confidence - Col 2:16: allusion, medium confidence ### Translation notes - Quotations: John 4:23–24; 1 Cor 8:6. Allusions: Col 2:11, 16 (circumcision made by hand, new moons, sabbath, foods). ### Citation (SBL) Ambrosiaster, Rom. 1.9 (PL 17:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-9). ## Commentary on Romans 1:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-10 - Source: PL 17:51–53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says Paul prayed for a journey to Rome according to God’s will, which was granted when he appealed to Caesar. ### Latin text Obsecrans si quomodo tandem aliquando prosperum iter habeam in voluntate Dei, veniendi ad vos. Orationis su r pro illis sensum ostendit; Deum enim se dicit petere, ' ut veniret ad Urbem ad profectum illorum cum Dei vuluntate, cujus prædicat donum. Tunc enim profeelus adest, si quod agendum est, cum Dei voluntate agatur. Orat. ergo ut quacumque ex causa jam daretur occasio, qua veniret ad Urbem; quia occupatus erat aliis prædicando : sic prosperum her reputans, si Deo volente veniret; quia provida est Dei voluntas. Prosperum ergo iter est nau incassum laborem itineris subire. Hæc rogat ut Deus impleat, vocando illos ad suam gratiam. Aviditate animi loquitur; desiderat enim illos, sciens et illis et sibi predesse, sicut alibi dicit : Quod eat gaudium nostrum et corona ? Nome vos in adventum Domim (1 Thess. 11, i9)? Fructus enim Apostoli est uberior, si lucretur multos. Præterea quia majus gaudium est, si potentes mundi convertantur ad Deum, quia quanto inimici graves sunt, tanto magis reconciliati necessarii. Voluntati itaque ejus sic occasto data est, ut coactus appellaret Cæsarem, et dirigeretur ex alia causa ad urbem Romam, Deo volente; ut impleret propositum voluntatis suæ. Denique in naufragio posito astitit Dominus dicens : Noli timere, Paule, sicut enim testificatus es II, me Hierosolymis, ita et Romœ (Act. XXVII, 2h). ### English translation (Claude) “Asking whether somehow at last I may have a prosperous journey in the will of God to come to you.” He shows the sense of his prayer for them; for he says that he asks God that he might come to the City for their progress with the will of God, whose gift he preaches. For progress is present when what is to be done is done with the will of God. He prays, then, that for whatever cause an occasion might now be given for him to come to the City, since he was occupied preaching to others; reckoning the journey prosperous if he came with God willing, because the will of God is provident. A prosperous journey, then, is not to undergo the labour of a journey in vain. He asks God to fulfil this by calling them to his grace. He speaks with eagerness of soul; for he longs for them, knowing that it profits both them and himself, as he says elsewhere: “What is our joy and crown? Is it not you at the coming of the Lord?” (1 Thess 2:19). For the apostle’s fruit is richer if he gains many. Moreover, the joy is greater if the powerful of the world are converted to God; for the more formidable enemies are, the more needful they are when reconciled. And so an occasion was given to his wish in this way: he was compelled to appeal to Caesar and was sent to the city of Rome for another cause, God willing, so that he might fulfil the purpose of his will. Indeed, when he was in the shipwreck the Lord stood by him, saying: “Do not fear, Paul; for as you have testified about me in Jerusalem, so also at Rome.” ### Scripture references - Rom 1:10: quotation, high confidence - 1 Thess 2:19: quotation, high confidence - Acts 25:11: allusion, high confidence - Acts 23:11: quotation, high confidence - Acts 27:24: allusion, medium confidence ### Translation notes - Quotations: 1 Thess 2:19; the Lord’s words combine Acts 23:11 and 27:24 (Migne’s margin gives Acts 27:24). Allusion: Acts 25:11 (appeal to Caesar). ### Citation (SBL) Ambrosiaster, Rom. 1.10 (PL 17:51–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-10). ## Commentary on Romans 1:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-11 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says Paul wished to come in person to give the Romans spiritual understanding in place of the law-keeping they had received, since God decreed to save the human race by faith alone added to the natural law. ### Latin text Desidero enim videre vos, ut gratiam spiritualem vobis administrem ad confirmandos vos. Confirmatio haec tres personas requirit, annuentis Dei, administrantis Apostoli, aceipientis populi. Nunc ergo desiderii sui voluntatem ostendit, quonam esset volo circa illos; cum enim dicit: Ut gratiam spiritualem vobis administrem, carnalem illos sensum assecutos significat ; quia sub nomine Christi uon illa quæ Cbristus docuerat, fuerant assecuti, sed ea quæ fuerant a Judxis tradita. Se autem cupere citios venire, ut 30 ab hae illos traditione abstraheret, et spirituale illis traderet donum , ut acquirat illos Deo, participes illus faciens gratia spiritalis, ut in professione et fide sua essent perfecti. Hinc datur intelligi soperius non fidem illorum laudasse, sed facilitatem et votum circa Christum ; christianos enim se profitentes, sub Lege agebant simpliciter, sicut illis fuerat traditum. Nam misericordia Dei ad hoc data est, a ut Lex cessaret, quod sæpe jam dixi; quia Deus consulens infirmitati humante, sola fide addita legi naturali, hominum genus salvare decrevit. Quid est tamen ut cum scriptis illos corrigat, et a carnali sensu abstrahat, praesentiam suam necessatiam dicat, ut gratiam illis spiritalem ministraret ; cum ea quæ scribit, spiritalia sint : nisi propter hoc quia aliter dicta ad aliud solent rapi, sicut ab hærelicis fit? Ideo desiderat ut præsens doctrinam evangelicam sensu quo scribit, his tradat ; ne sub auctoritate litterarum eju; nou auferretur error, sed firmaretur : quippe cum præsens quæ verbis suadere non poterat, suaderet virtute, ut magis illis proficiat aditis. ### English translation (Claude) “For I long to see you, that I may impart to you spiritual grace for your strengthening.” This strengthening requires three persons: God who grants, the apostle who imparts, the people who receive. Here, then, he shows the wish of his desire, what his intention was toward them; for when he says, “that I may impart to you spiritual grace,” he indicates that they had arrived at a carnal sense, because under the name of Christ they had arrived not at the things Christ had taught, but at those handed down by the Jews. He longed to come quickly in order to draw them away from this tradition and hand on to them the spiritual gift, to gain them for God by making them partakers of spiritual grace, so that they might be perfect in their profession and faith. From this we are given to understand that above he praised not their faith but their readiness and devotion toward Christ; for, while professing themselves Christians, they lived simply under the law, as it had been handed down to them. For the mercy of God was given for this purpose, that the law should cease, as I have often said already; because God, taking thought for human weakness, decreed to save the human race by faith alone added to the natural law. Why is it, then, that when he corrects them by writing and draws them away from the carnal sense, he says his presence is necessary to impart spiritual grace to them, though what he writes is spiritual? Only because things said are usually wrested to another sense, as heretics do. Therefore he desires to hand on to them in person the gospel teaching in the sense in which he writes, lest under the authority of his letters error should not be removed but confirmed; since, being present, he could persuade by power what he could not persuade by words, so as to profit them more when he had visited them. ### Scripture references - Rom 1:11: quotation, high confidence - 2 Pet 3:16: echo, low confidence ### Translation notes - “by faith alone added to the natural law” (sola fide addita legi naturali): Ambrosiaster’s phrase, translated as written. “quonam esset volo” read as “voto” (“intention”); “aditis” taken as “when he had visited them” (uncertain). ### Citation (SBL) Ambrosiaster, Rom. 1.11 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-11). ## Commentary on Romans 1:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-12 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul’s comfort would be complete when the Romans shared one and the same right faith with him. ### Latin text Id est, simul consolari in vobis per eam quœ invicem est, fidem vestram atque meam. Consolari se dicit cum illis, si apprehendant spiritalia ; quia quamvis congaudeat fidei morum, doleat tamen quia non reetam accipiebant iidem. Hoe affectu tuit Apostolus, ut aliena vitia quasi sua doieret. Ac per hoc consolemur, inquit, per unam atque eamdem fidem, ut tunc consolatio una sii, si unius fidei efficerentur in Christo; ut administratio gratix spiritalis, evangelizante Apostolo, hunc præstaret effectum. ### English translation (Claude) “That is, to be comforted together among you through the faith that is mutual, yours and mine.” He says he is comforted with them if they grasp spiritual things; for though he rejoices with their faith, he grieves that they were not receiving the right faith. The apostle had this affection, that he grieved over others’ faults as if they were his own. And therefore, he says, let us be comforted through one and the same faith; so that there might be one comfort only when they became of one faith in Christ, and the imparting of spiritual grace, through the apostle’s preaching of the gospel, might produce this effect. ### Scripture references - Rom 1:12: quotation, high confidence ### Translation notes - “fidei morum” and “reetam … iidem” read as “fidei eorum” and “rectam … fidem.” ### Citation (SBL) Ambrosiaster, Rom. 1.12 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-12). ## Commentary on Romans 1:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-13 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that God prevented Paul from coming to Rome until the Romans were prepared, as he forbade him Bithynia and sent him to Corinth. ### Latin text Non autem arbitror ignorare vos, fratres, qnia sœpe proposui venire ad vos, et prohibitus sum usque adhuc. Propositum et votum suam ostendit, quod quidem scire illos nan ambigit per eos fratres, qui ab llierHsalem vel confinibus civitatibus causa suæ religionis ad Urbem veniebant, sicut Aquilla et Priscilla, votum ejus insinuantes Romanis. Cum enim sæpe vellet venire, et prohiberetur, sie factum eit ut scriberet epistolam ; ne diU in mala exercitatione detenti, noit facile corrigerentur. Et fratres eos vocat, non solum quia renati erant; sed et quia erant inter eos, licet psuei, qui recte sentirent. Unde dixit : Vocatis sanctis (Hom. I, 7). Quid tamen est, Vocatis sametis ? Si eninv jam sancti sunt, quomodn vocantur, ut sanctificentur? Sed hoc ad Dei pertinet præscientiam, quia quos scit Deus futuros sanctos, jam apud illum sancti sunt, et vocati permanent. Prohibitum tamen se dicit usque ad tempus datæ epistolæ, a Deo utique, qni sciens adhuc imparatos illos, ad alias urbes direxit Apostolum, quæ jam ad recipiendam veritatem essent capaces; quamvis sob nomine agerent Salvatoris, sed vitiis prohibebantur carnalibus; ne digni jam essent addiscere spiritalia. Denique volentes aliquando in Bithyniam ire, prohibiti sunt a sancto Spiritu Paulus et Silas (Act. XVI, 7) : cur, nisi sciret adhuc affectum deesse? Apud Corinthios autem commonetur Apostolus, dicente Dommo : Loquere, ne tacueris; quia populus mihi multus est in hac civitute (Act. XVIII, 9,10). Non ergo otiose prohibitum se dicit, sed et causas morarum discrevit, et hos ut se præpararent adhortatus est; ut audicntes sibi gratiam spiritalem ministrandam fore, dignos se efficerent, a vitiis carnalibus abstinentes, ad excipiendam eam. Ut aliquem fructum habeam et in vobis, sicut et in cæteris gentibus. Pro utilitate communi cupidum se vcnicudi ad hos declarat, ut et hi salutem spiritalis gratiæ consequantur, ratam habentes fidei suæ professionem ; ut hic fructum habeat apud Deum ministerii sui, per quod lacessit illos ad fidem rectam, exemplo cæterarum gentium : promptior enim fit . quis ad rcm sibi traditam, si illi multos videat assentiri. ### English translation (Claude) “But I do not suppose that you are unaware, brothers, that I have often purposed to come to you, and have been prevented until now.” He shows his purpose and wish, which he does not doubt they know through those brothers who came to the City from Jerusalem or neighbouring cities for the sake of their religion, as Aquila and Priscilla did, making his wish known to the Romans. For since he often wished to come and was prevented, it came about that he wrote a letter, lest, held long in a bad practice, they should not easily be corrected. And he calls them brothers not only because they had been reborn, but also because there were among them, though few, some who thought rightly. Hence he said, “called saints” (Rom 1:7). What, however, is “called saints”? For if they are already saints, how are they called in order to be sanctified? But this pertains to the foreknowledge of God: those whom God knows will be saints are already saints with him, and remain called. He says, however, that he was prevented up to the time of the sending of the letter, by God certainly, who, knowing that they were still unprepared, directed the apostle to other cities which were already capable of receiving the truth; for though they acted under the name of the Saviour, they were held back by carnal vices, so as not yet to be worthy to learn spiritual things. Indeed, when Paul and Silas once wished to go into Bithynia, they were forbidden by the Holy Spirit (Acts 16:7): why, unless he knew that the disposition was still lacking? But at Corinth the apostle is admonished, the Lord saying: “Speak, do not be silent; for I have many people in this city” (Acts 18:9–10). So he does not idly say he was prevented; he also distinguished the causes of the delays and exhorted them to prepare themselves, so that, hearing that spiritual grace would be imparted to them, they might make themselves worthy to receive it by abstaining from carnal vices. “That I may have some fruit among you also, as among the other nations.” He declares that he is eager to come to them for the common good, so that they too may obtain the salvation of spiritual grace, holding their profession of faith valid; and that he may have before God the fruit of his ministry, by which he urges them to the right faith by the example of the other nations: for one becomes readier for a thing handed on to him if he sees many agree with it. ### Scripture references - Rom 1:13: quotation, high confidence - Rom 1:7: quotation, high confidence - Acts 16:7: allusion, high confidence - Acts 18:9: quotation, high confidence - Acts 18:10: quotation, high confidence - Rom 16:3: allusion, low confidence ### Translation notes - The lemma matches Rom 1:13 (the stager’s fitted number is correct). Ambrosiaster’s Old Latin reads “I do not suppose that you are unaware” (non arbitror ignorare vos), where the Greek has “I do not want you to be unaware.” Quotations and allusions: Rom 1:7; Acts 16:7; 18:9–10; Aquila and Priscilla (Acts 18:2; Rom 16:3). ### Citation (SBL) Ambrosiaster, Rom. 1.13 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-13). ## Commentary on Romans 1:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-14 - Source: PL 17:53–55 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul is a debtor to all, Romans and non-Romans, learned and unlearned, because he was sent to preach to all the gentiles. ### Latin text Græcis et Barbaris, sapientibus et imipientibus debitor sum. Debitorem se dicit horum, quos memorat, quia ad hoc missus est, ul omnibus prædicaret : per quod etiam omnes significat deLitores; confiteri enim creatorem Deum, ex quo omnia, et per quem omnia, et debitus honor est, et salus confitentis. Graecos ergo gentiles posuit, sed eos qui Romani dicantur sive natione, sive adoptione : Barbaros vero eos qui Romani non sunt, quorum genus adversum est, a et sunt gentiles. Sapientes autem illos dixit, qui mundanis rationibus eruditi, sapientes vocantur in saeculo; dum aut siderum speculatores sunt, aut mensuris, aut numeris, aut arti grammaticæ' student, rhetoricae, aut musicap. Ilis omnibus ostendit nihil haec prodesse, nec vere sapientes esse, nisi credant in Christum : stultos vero hos dixit, qui simplicitatem sequentes, harum rerum imperiti sunt. His omnibus missum se prædicare testatur. De Judaeis autem tacuit, quia magister gentium est. Ac per hoc debitorem se profitetur; quia ad hoc accepit doctrinam, ut tradat: et cum tradit, acquirat. ### English translation (Claude) “To Greeks and barbarians, to the wise and the foolish, I am a debtor.” He says he is a debtor to those he names, because he was sent for this, to preach to all; and by this he also indicates that all are debtors; for to confess God the Creator, from whom are all things and through whom are all things, is both the honour owed and the salvation of the one who confesses. By Greeks, then, he meant gentiles, but those who are called Romans, whether by birth or by adoption; by barbarians, those who are not Romans, whose race is hostile, and who are gentiles. He called wise those who, trained in worldly reasonings, are called wise in the world, whether they are observers of the stars, or study measures, numbers, the art of grammar, rhetoric, or music. To all these he shows that these things profit nothing, and that they are not truly wise unless they believe in Christ; and he called foolish those who, following simplicity, are unskilled in these things. He testifies that he has been sent to preach to all these. About the Jews he was silent, because he is the teacher of the gentiles. And therefore he professes himself a debtor, because he received the teaching to hand it on, and in handing it on to gain people. ### Scripture references - Rom 1:14: quotation, high confidence - 1 Cor 8:6: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Rom. 1.14 (PL 17:53–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-14). ## Commentary on Romans 1:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-15 - Source: PL 17:55 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul is ready to preach at Rome, the head of the empire, whose peace benefits the members. ### Latin text Itaque quod in me est, promptus sum, et vobis qui Romae eslis , evangelizare. Quamvis se missum praedicare omnibus dicat gentibus, promptum tamen se Romanis asserit tradere Evangelium gratiæ Dei, apud quos b regni Romani caput et sedes est. Ad membrorum enim utilitatem vel requiem pertinet, si caput inquietum non fuerit. Ideo Romanorum pacem optat, ut non multum se jactet Satanas, et uberiores fructus habeat operis sui. ### English translation (Claude) “So, as far as is in me, I am ready to preach the gospel to you also who are at Rome.” Though he says he was sent to preach to all nations, he asserts that he is ready to hand on the gospel of the grace of God to the Romans, among whom is the head and seat of the Roman realm. For it concerns the welfare or rest of the members if the head is not restless. Therefore he desires the peace of the Romans, so that Satan may not vaunt himself much, and he may have richer fruits of his work. ### Scripture references - Rom 1:15: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 1.15 (PL 17:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-15). ## Commentary on Romans 1:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/0-1/#p-1-16 - Source: PL 17:55 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that the gospel is God’s power because it was confirmed by signs, that it saves Jew and gentile alike through faith, and that the name “Jew” dates from Judas Maccabaeus. ### Latin text Non enim erubesco Evangelium; virtus euim Dei est in salutem omni credenti. Hoc dicto illos tangit, a quibus acceperant non rectam fidem , aposlolorum tamen doctrinam virtus commendabat: ut quia incredibile videbatur, quod praedicabatur, signa ei prodigia ab apostolis facta testimonio essent, non diffidendum de iis quae ab illis dicebantur, in quibus tanta virtus inesset (nulii euim dubium verba virtuti cedere , ac per hoc quoniam illorum c nulla visa erant portenta , prædicatio illorum sine virtute Dei erat), ideoque non se dicit erubescere Evangelium Dei, illos autem erubescere ; quia d quod illi tradiderant, in reprehensionem veniebat, nec qnoquam testimonio tirmabatur, et discordabat a doctrina apostolica. Virtus igitur Dei est, quae invitat ad fidem, et dat salutem omni credenti, dum peccata donat, et justificat ; ut a secunda morte detineri non possit signatus mysterio crucis. Praedicatio enim crucis Christi e indicium est mortis evictæ , dicente apostolo Joanne : Act hoc enim vent Filius Dei, ut solveret opera diaboli (I Joan.III, 9), ut omnis credens non teneatur a murte; quia signum habet quod victa mors est. Judæo primum, et Græco. III est, huic qui ex gcnere est Abrahae, et huic qui ex gentihus ; in Graeco enim gentilem significat: in Judaeo vero eum, qui ex genere fuerit Abrahae. Nam Judæi ex tempore Judae Machabaei dici coeperunt, qui in causa cladis restitit sacrilegiis gentium , et fiducia Dei collegit populum , et defendit genus suum. Fuit autem ex filiis Aaron. Quamvis ergo praeponat Judaeum causa Patrum, tamen similiter etiam ipsum indigere dicit dono Evangelii Christi. Si ergo et Judaeus non justificatur, nisi per fidem Christi Jesu ; quid opus est esse sub Lege ? ### English translation (Claude) “For I am not ashamed of the gospel; for it is the power of God for salvation to everyone who believes.” By saying this he touches those from whom they had received a faith that was not right; whereas power commended the teaching of the apostles. Since what was preached seemed incredible, the signs and wonders done by the apostles served as testimony that one should not distrust the things said by those in whom such power was present (for no one doubts that words give way to power; and therefore, since no portents had been seen from those others, their preaching was without the power of God). So he says that he is not ashamed of the gospel of God, but that they are ashamed; because what they had handed down came under reproof, was confirmed by no testimony, and was at odds with the apostolic teaching. It is, then, the power of God which invites to faith and gives salvation to everyone who believes, when it forgives sins and justifies, so that one sealed with the mystery of the cross cannot be held by the second death. For the preaching of the cross of Christ is the sign of death overcome, as the apostle John says: “For this the Son of God came, to destroy the works of the devil” (1 John 3:8), so that every believer is not held by death, because he has the sign that death has been conquered. “To the Jew first, and to the Greek.” That is, to the one who is of the race of Abraham, and to the one who is from the gentiles; for by “Greek” he means a gentile, and by “Jew” one who was of the race of Abraham. For they began to be called Jews from the time of Judas Maccabaeus, who, in a time of disaster, resisted the sacrileges of the gentiles, and, trusting in God, gathered the people and defended his race. He was of the sons of Aaron. Though, then, he places the Jew first because of the fathers, yet he says that he too likewise needs the gift of the gospel of Christ. If, then, even the Jew is not justified except through faith in Christ Jesus, what need is there to be under the law? ### Scripture references - Rom 1:16: quotation, high confidence - 1 John 3:8: quotation, high confidence - Rev 20:6: echo, low confidence ### Extrabiblical texts - 1 Macc 3:1-9 (1 Maccabees): allusion, medium confidence ### Translation notes - Quotation: 1 John 3:8 (Migne’s margin gives 3:9). Ambrosiaster derives the name “Jews” from Judas Maccabaeus (1 Macc 2–3); his claim, translated as written. ### Citation (SBL) Ambrosiaster, Rom. 1.16 (PL 17:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-16). ## Commentary on Romans 1:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-17 - Source: PL 17:55 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains God’s righteousness as his justifying the ungodly freely by faith, and “from faith to faith” as from God’s faithfulness in promising to the faith of the one who believes. ### Latin text Justitia enim Dei revelatur in eo ex fide iit fidem. Hoc dicit, quia in illo qui credit, sive Judæus sit, sive Graecus, justitia Deirevelatur (Habac. II, 4). Justitium Dei dicit, quia gratis justificat impium per fidem , sine operibus Legis, sicut alibi di. cit : Ut inveniar in illo non habens meam justitiam quæ ex Lege est, sed illam, quæ ex fide est (Phil. III, 9). Quae ex Deo est justitia in fide. isa iustitiam dicit revelari in Evangelio; dum donat homini fidem per quam justificetur.Ostenditur enim in eo veritas et justitia Dei, dum credit et profitctur: justitia est Dei, quia quod promisit.dedit. Ideo credens f hoc esse se consecutum, quod promiserat Deus per prophetas suos, justum Deum probat, et testisest justitia ejus. Ex fide in fidem. Quid aliud est, ex fide in fidem, nisi quia fides Dei est in eo, quod de se repromisit; et fides hominis, qui credit promittenti; ut ex fide Dei promittentis in fidem hominis credentis Dei justitia revelelur? In credente enim justus Deus apparet: in eo autem qui non credit, injustus videtur: negat enim veracem Deum, qui non credit Deum dedisse quod promisit. Hoc contra Judxos loquitur, qui negant hunc esse Christum, quem promisit Deus. Sicut scriptum eat : Justus autem ex fide vivit (Habac. n, 4). Propterea ad exemplum prophetæ Habacuc se convertit, ut declararet olim ostensum justum ex fidc, non ex Lege vivere, hoc est, non justificari hominem apud Deum per Legem , sed per fidem : vita enim ex fide non hæc praesens est, sed futura; quia justus ex fide vivit, sed apud Deum. ### English translation (Claude) “For the righteousness of God is revealed in it from faith to faith.” He says this because in the one who believes, whether Jew or Greek, the righteousness of God is revealed. He calls it the righteousness of God because he justifies the ungodly freely through faith, without the works of the law, as he says elsewhere: “That I may be found in him not having my own righteousness, which is from the law, but that which is from faith, the righteousness from God in faith” (Phil 3:9). He says that this righteousness is revealed in the gospel, when he gives a person faith through which he is justified. For in him is shown the truth and righteousness of God, when he believes and confesses: it is the righteousness of God because he gave what he promised. Therefore the believer, who has obtained what God had promised through his prophets, proves God righteous and is a witness of his righteousness. “From faith to faith.” What else is “from faith to faith” but that there is the faithfulness of God in what he promised about himself, and the faith of the man who believes the one who promises; so that from the faithfulness of God who promises to the faith of the man who believes, the righteousness of God is revealed? For in the believer God appears righteous; but in the one who does not believe he seems unrighteous; for he who does not believe that God has given what he promised denies that God is truthful. He says this against the Jews, who deny that this is the Christ whom God promised. “As it is written: But the righteous lives from faith” (Hab 2:4). For this reason he turns to the example of the prophet Habakkuk, to declare that it had long ago been shown that the righteous lives from faith, not from the law, that is, that a person is not justified before God through the law but through faith; for the life that is from faith is not this present life but the future one; because the righteous lives from faith, but with God. ### Scripture references - Rom 1:17: quotation, high confidence - Phil 3:9: quotation, high confidence - Hab 2:4: quotation, high confidence - Rom 4:5: allusion, medium confidence - Rom 3:28: allusion, medium confidence ### Translation notes - “Fides” is rendered “faithfulness” where it is God’s and “faith” where it is man’s, as Ambrosiaster distinguishes them. Quotations: Phil 3:9; Hab 2:4 (Migne’s margin also sets Hab 2:4 after the first sentence). “gratis justificat impium per fidem, sine operibus Legis”: translated as written. ### Citation (SBL) Ambrosiaster, Rom. 1.17 (PL 17:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-17). ## Commentary on Romans 1:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-18 - Source: PL 17:55–57 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s wrath is revealed against those who, seeing the Creator in his works, did not worship him alone as the law of nature taught. ### Latin text Revelatur enim ira Dei de coelo in omnem impietatem et injustitiam hominum eorum, qui veritatem Dei in injustitia detinent. Sicut cnim in illo qui credit, justitia Dei revelatur, sicut supra memoravi; ita et in eo qui non credit impietas et injustitia revelatur. Ex ipsa enim caeli fabrica iratus illis Deus videtur; idcirco enim tam pulchra astra condidit, ut ex iis quantus et quam admirabilis creator corum est, possit agnosci, et solus adorari. Unde scriptum est in psalmo : Cæli enarrant gloriam Dei, et opera manuum ejus annuntiat firmamentum (Psal. XVIII , 2). Per naturalem ergo legem reum facit genus humanum; potuerunt enim id per legem naturae apprehendere, fabrica mundi testificante, auctorem Deum solum diligendum, quod Moyses litteris tradidit (Deut. VI, 5) : sed impii facti sunt non colendo creatorem, et injustitia in eis apparet, dum videntes dissimulant a veritate, 0 non fatentes unum Deum. ### English translation (Claude) “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of those people who hold back the truth of God in unrighteousness.” For as the righteousness of God is revealed in the one who believes, as I said above, so in the one who does not believe ungodliness and unrighteousness are revealed. For from the very structure of the heaven God is seen to be angry with them; for he made the stars so beautiful so that from them it could be recognized how great and how wonderful their Creator is, and he alone might be worshipped. Hence it is written in the psalm: “The heavens tell the glory of God, and the firmament proclaims the works of his hands” (Ps 19:1). Through the natural law, then, he makes the human race guilty; for they could have grasped through the law of nature, the structure of the world bearing witness, that God the Maker alone is to be loved, which Moses handed down in writing (Deut 6:5). But they became ungodly by not worshipping the Creator, and unrighteousness appears in them when, seeing, they turn aside from the truth, not confessing one God. ### Scripture references - Rom 1:18: quotation, high confidence - Ps 19:1 (18:2 Vulg.): quotation, high confidence - Deut 6:5: allusion, medium confidence ### Translation notes - Quotation: Ps 19:1 (Vulg. 18:2). Allusion: Deut 6:5. ### Citation (SBL) Ambrosiaster, Rom. 1.18 (PL 17:55–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-18). ## Commentary on Romans 1:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-19 - Source: PL 17:57 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God made the visible world so that its invisible Maker could be known through it. ### Latin text Quia quod notum eat Dei, mamfeslum est in illis. Notitia Dei manifesta est ex mundi fabrica; ut enim Deus, qui natura invisibilis est, etiam visibilibus possit sciri, opus factum est ab eo, quod opificem visibilitate sua manifestaret, ut per certum incertum posset sciri : ac per hoc quod cæteris impossibile est, ille esse Deus omnium crederetur, qui hoc opus fecit. Deas enim illis manifestavit, b hoc est, opus fecit, per quod possit agnosci per fidem. ### English translation (Claude) “Because what is known of God is manifest in them.” The knowledge of God is manifest from the structure of the world; for in order that God, who is invisible by nature, might be known also through visible things, he made a work which by its visibility would make its Maker manifest, so that through the certain the uncertain might be known; and so that he who made this work, which is impossible for others, might be believed to be the God of all. For God manifested it to them, that is, he made a work through which he could be recognized by faith. ### Scripture references - Rom 1:19: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 1.19 (PL 17:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-19). ## Commentary on Romans 1:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-20 - Source: PL 17:57 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says the gentiles are without excuse because God’s eternal power, which is Christ, and his divinity are known from the creation. ### Latin text Invisibilia enim ejus a creatura mundi per ea quoe facta sunt, intellecta conspiciuntur. Idem sensus est, quem repetit ; ut absolutius doceat quia cum per se potentia et majestas Dei creatune oculis aspici non possint, c opere mundi intellecta conspiciuntur. Hoc igitur genere reos facit eos, qui sine lege vixerunt et naturæ et Moysi; consuetudine euim peccandi obruerunt legem naturae,d oblitique memoriam ejus : legem autem quæ ad reformationem data fuerat, percipere noluerunt, ut duplici modo obnoxii fierent damnationi. Sempiterna quoque ejus firMus et aivinitas, ita ut sintl inexcusabiles. Ut omuino excusari impietas non possit, adjecit etiam virtutem Dei, et divinitatem sempiternam cognitam esse ab hominibus, et siupore quodam hebelasse ad honorandum Deum, quem et esse, et operari ad utilitatem suam non ignorarent; ea euim quæ humanis usibus evoluto anno gignuntur, ipsum decrevissc nulli in dubium venit. Æterna ergo virtus ejus Christus est, per quem instituit , quae non erant, et manent in eo. Cujus si dudum persona agnita non est, opera tamen manifesta suut : Divinitas vero, quia in opere sibi decreto perdurant elementa rerum. V. sint inexcusabiles. Multis enim modis qui reus convincitur excusari non potest. ### English translation (Claude) “For his invisible things, from the creation of the world, are understood and seen through the things that have been made.” It is the same sense, which he repeats in order to teach more fully that, though the power and majesty of God cannot of themselves be seen by the eyes of a creature, they are understood and seen through the work of the world. In this way, then, he makes guilty those who lived without the law both of nature and of Moses; for by the habit of sinning they buried the law of nature and forgot its memory, and the law which had been given for reformation they would not receive, so that they became liable to condemnation in a double way. “His eternal power also and divinity, so that they are without excuse.” So that ungodliness could not be excused at all, he added also that the power of God and his eternal divinity were known to people, and that they had grown dull, by a kind of stupor, in honouring God, though they were not ignorant that he exists and works for their benefit; for it comes into doubt with no one that he ordained the things that are produced for human use as the year rolls round. His eternal power, then, is Christ, through whom he founded things that were not, and they remain in him. Though his person was not recognized formerly, his works are nevertheless manifest. And his divinity, because the elements of things endure in the work decreed for them. “So that they are without excuse.” For one who is convicted as guilty in many ways cannot be excused. ### Scripture references - Rom 1:20: quotation, high confidence - 1 Cor 1:24: allusion, medium confidence - Col 1:17: allusion, low confidence ### Translation notes - “His eternal power, then, is Christ”: Ambrosiaster’s identification (cf. 1 Cor 1:24). “aivinitas” and “sintl” are OCR slips for “divinitas” and “sint”. ### Citation (SBL) Ambrosiaster, Rom. 1.20 (PL 17:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-20). ## Commentary on Romans 1:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-21 - Source: PL 17:57 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who knew the one Creator failed to glorify and thank him, and in their darkened hearts worshipped visible things instead. ### Latin text Quoniam cum cognovissent Deum; non sicut Deum magnificaverunt, aut gratias egerunt. Usque adeo non ignoraverunt, ut faterentur unum esse principium, a quo omnia initium sortita sint, coelestia et terrestria et inferna : et hunc unum esse qui omnibus decreverit proprietates et officia naturaliter; et hæc scientes non egerunt gratias. De anterioribus loquitur, ut præsentes et futuros corrigal. Sed evanuerunt in cogitationibus suis. e Evanuerunt; videntes enim mundum miro ornatu aptatum ab eo, quem ejus opificem cognoverant, dissimulaverunt. Et obscuratum eat insipiens cor eorum. Nebula erroris texit cor illorum , quia cum creatorem ex iis, quae fecit pulchra, amplius honorificare debuerint, obtusi sunt, relicto illo, hæc sola dicentes sibi surR. cere ad culturam, quæ videntur. ### English translation (Claude) “Because, when they had known God, they did not glorify him as God or give thanks.” So far were they from being ignorant that they confessed that there is one principle from which all things took their beginning, things in heaven, on earth and below; and that this one is he who ordained for all their properties and functions by nature; and knowing these things they did not give thanks. He speaks of those of former times in order to correct those of the present and the future. “But they became vain in their thoughts.” They became vain; for seeing the world fitted with wonderful order by the one whom they had known as its Maker, they ignored it. “And their foolish heart was darkened.” A cloud of error covered their heart; because, when they ought to have honoured the Creator all the more from the beautiful things he made, they became dull and, leaving him, said that these visible things alone were enough for them to worship. ### Scripture references - Rom 1:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 1.21 (PL 17:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-21). ## Commentary on Romans 1:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-22 - Source: PL 17:57 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster rejects the excuse that one approaches God through created powers as one approaches a king through his counts: God needs no intermediary, only a devout mind. ### Latin text Dicentes enim se esse sapientes, stulti facti sunt. Sapientes enim se arbitrantur; quia rationes physicas investigasse se putant, scrutantes cursus siderum, et qualitates elementorum, dominum autem horum spernentes; ideo stulti sunt ; cum si hæc laudanda sint, quanto magis creator illorum ! Solent tamen pudorem passi, neglecti Dei misera uti excusatione, dicentes per istos posse ire ad Deum, sicut per comites pervenitur ad regem. Age, numquid tam demens est aliquis, aut salutis suae immemor, ut honorificentiam regis vindicet comiti ; cum de hac re si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis ? Et isti se non putant reos, qui honorem nominis Dei deferunt creaturae, et relicto Domino, conservos adorant; quasi sit aliquill plus, quod reservetur Deo. Nam et ideo ad regem per tribunos aut comites itur; quia homo utique est rex, et nescit quibus debeat lempublicam credere. Ad Deum autem, quem unique nihil halet (ornnium euim merita novii), promerendum, suffragatore non opus est, sed mente devota. Ubicumque euim talis loculus fuerit ei, respondebit illi. ### English translation (Claude) “For, saying that they were wise, they became fools.” They think themselves wise because they suppose they have investigated the reasons of nature, examining the courses of the stars and the qualities of the elements, while despising the Lord of these things; therefore they are fools, since, if these things are to be praised, how much more their Creator! Yet, when put to shame, they are accustomed to use a wretched excuse for having neglected God, saying that through these one can go to God, as one reaches a king through his counts. Come now, is anyone so mad or so careless of his own safety as to claim the honour of a king for a count, when, if any were found even to discuss such a thing, they would rightly be condemned as guilty of treason? And these people do not think themselves guilty, who give the honour of God’s name to a creature and, leaving the Lord, worship their fellow servants, as if there were anything more to be kept for God. For one goes to a king through tribunes or counts because the king is, after all, a man and does not know to whom he ought to entrust the commonwealth. But to win the favour of God, from whom nothing is hidden (for he knows the merits of all), there is no need of a patron, but of a devout mind. For wherever such a one has spoken to him, he will answer him. ### Scripture references - Rom 1:22: quotation, high confidence - Rom 1:25: allusion, low confidence ### Translation notes - The argument against approaching God through intermediaries “as through counts to a king” is directed at pagan worship of the heavenly bodies and elements; translated as written. “quem unique nihil halet” read as “quem utique nihil latet” (“from whom nothing is hidden”). ### Citation (SBL) Ambrosiaster, Rom. 1.22 (PL 17:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-22). ## Commentary on Romans 1:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-23 - Source: PL 17:57–59 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster lists examples of idolatry, Babylonian, Egyptian and Israelite, to show the folly of those who changed God’s glory into images of men and beasts. ### Latin text Et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis. Sic obcaecatum est cor illorum , ut majestatem invi- ' sibilis Dei, quem ex his factis agnoveram, r non hominibus, sed quod pejus ost, et inexcusabile crimen, in similitudinem hominum mutarent; ut forma eorruptibilis hominis Deus ab his vocetur, hoc est, si. mulaerum hominis : ut quos vivos hoc nomine donare non audent, mortuorum imagines in gloriam Dei recipiant. e Quanta hebetudo, quanta stultitia, hos sapieutes appellare ad suam damnationem, apud quos plus potest imngo quam veritas; et mortui potiores sum vivis! A vivo enim Dco recedentes, mortuis favent, in quorum numero sunt, sicut scriptum est in sapientia Salomonis : Mortalis fingit mortuum manibus iniquis (Sap. XV, 27). Et voluerum, et quædrupedum. et serpentium. a Hi. subjectis cumulavit ad pœnam hebetudinis, ut ultra stultitiam et vaniutem sint hujusmodi. Sie enim Dei majestatem et gloriam minuerunt , nt horum b que minima et parva sunt, similitudini Dei honorifiecn" tiam darent; primi enim Babynii Deum vOcaverant figmentum Doli cujusdam quondam hominis mertui, qui principatum in eos dicitur egisse. Coluerunt et serpentem draconem, quem occidit Daniel homo Dui (Dan. xiv, 26), cujus similitudinem habent. Ægyptii autem eolebant quadrupedem, quam dicehant Apin, in similitudinem vaccae; quod malum simitatus est Hieroboam (II Reg. XII, 38), vaccas instruens in Samaria, quibus sacrificarent Judxi; et volueres, quia Coraeina sacra habebant pagani. Harum tamen omnium rerum quas memoravi, simulacra eoluerunt Ægyptii, et alit quae nune dicere non est necesse. Hæc ab his facta sunt, qui se sapientes æstimaverunt in mundo; quia enim invisibilem Deum agnoscentes non honoraverunt ista faciendo, nee in iis quæ visibilia sunt, sapere potuerunt. Difficile enim d in majoribus prudens, in minoribus non sapit. ### English translation (Claude) “And they changed the glory of the incorruptible God into the likeness of an image of corruptible man.” Their heart was so blinded that they changed the majesty of the invisible God, whom they had recognized from these works, not into men, but, what is worse and an inexcusable crime, into the likeness of men; so that the form of a corruptible man is called God by them, that is, an image of a man; so that those whom they did not dare to honour with this name while alive, they receive as images of the dead to the glory of God. What dullness, what folly, to call these men wise to their own condemnation, with whom an image counts for more than the truth, and the dead are preferred to the living! For withdrawing from the living God they favour the dead, among whose number they are, as it is written in the Wisdom of Solomon: “A mortal fashions a dead thing with lawless hands.” “And of birds and four-footed beasts and serpents.” He heaped these on as a further penalty of their dullness, that such people are beyond folly and vanity. For they so diminished the majesty and glory of God that they gave the honour of God’s likeness to these, which are the least and small things. For the Babylonians first called God an image of Bel, a certain man once dead, who is said to have exercised rule over them. They also worshipped the serpent dragon which Daniel, the man of God, killed, whose likeness they keep. The Egyptians worshipped a four-footed beast which they called Apis, in the likeness of a cow; an evil which Jeroboam imitated, setting up cows in Samaria to which the Jews might sacrifice; and birds, because the pagans had rites of the raven. Of all these things that I have mentioned the Egyptians worshipped images, and other things which there is no need to mention now. These things were done by those who thought themselves wise in the world; for since, recognizing the invisible God, they did not honour him, by doing these things they could not be wise even in visible things. For one who is not prudent in greater things is hardly wise in lesser. ### Scripture references - Rom 1:23: quotation, high confidence - 1 Kgs 12:28: allusion, high confidence ### Extrabiblical texts - Wis 15:17 (Wisdom of Solomon): quotation, high confidence - Bel 23-27 (Bel and the Dragon): allusion, high confidence ### Translation notes - The lemma matches Rom 1:23 (fitted number correct). Quotation: Wis 15:17 (Migne’s margin gives 15:27). Allusions: Bel and the Dragon (Dan 14 Vulg.; Migne gives 14:26); Jeroboam’s calves, 1 Kgs 12:28–29 (Migne gives “II Reg.”, i.e. 3 Kgdms); Apis, the Egyptian bull. “Coraeina sacra” read as “coracina” (rites of the raven, Mithraic); uncertain. The closing sentence is garbled in the OCR and translated by sense. ### Citation (SBL) Ambrosiaster, Rom. 1.23 (PL 17:57–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-23). ## Commentary on Romans 1:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-24 - Source: PL 17:59 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s “handing over” is a permission: idolaters were left to carry out the shameful desires they had conceived, which defile the body as a sign of the soul’s sin. ### Latin text Propter quod tradidit illos Deus in delideria cordis illorum , in immunditiam, ut contumeliis afficiant corpora sua in semetipsis. Quoniam, inquit, ad injuriam creatoris Dei figmenta et similitudines rerum deificaverunt, traditi sunt illudendi; et traditi non ut illa agerent, qure nolebant; sed at illa perlicerent, quæ desiderabant. Et hic bonitas Hei est; cum enim dignum fuisset subjici illos, ut faccrent quæ nolebant et cruciarentur; quia licet bonum, si contra voluntatem fiat, amarum et malum est. Isti antem avertentes se a Deo, traditi sunt diabolo. Tradereautem est permittere, noe incitate ast immittere; ut ea quæ in desideriis conceperant, adjuti a diabolo explerent in opere : nec enim possent hujusmodi bonum cogitatum habere. Traditi ergo sunt in immunditiam, ut contumeliis afficiant corpora sua in semetipsis. Cum praeterita recolat, etiam pra;senlis temporis mala significat; quia traduntur nunc usque ut contumeliis afficiant corpora sua. Originis enim illius nunc usque sunt homines qui dicuntur corpora sua dehonestare iuricem. Cum cogitatio anima3 sit in crimine, corpora dicuntur dehoneslarr; quare, nisi qnia macula corporis indicium est peccati animæ ? Cum enim corpus contaminatur, nemo ambigit animæ esse peccatum. ### English translation (Claude) “Therefore God handed them over to the desires of their heart, to uncleanness, so that they dishonour their bodies among themselves.” Because, he says, they deified images and likenesses of things to the injury of God the Creator, they were handed over to be mocked; and handed over not to do things they did not want, but to accomplish the things they desired. And here is the goodness of God; for it would have been fitting for them to be made to do what they did not want and be tormented, since even a good thing, if done against one’s will, is bitter and bad. But these, turning away from God, were handed over to the devil. To hand over is to permit, not to incite or to send in; so that what they had conceived in their desires they might, helped by the devil, carry out in deed; for such people could not have a good thought. They were handed over, then, to uncleanness, so that they dishonour their bodies among themselves. While he recalls things past, he also signifies the evils of the present time; for people are handed over even now to dishonour their bodies. For there are people of that stock even now who are said to dishonour their bodies with one another. Though the thought of the soul is in the crime, the bodies are said to be dishonoured; why, unless because the stain of the body is the sign of the soul’s sin? For when the body is defiled, no one doubts that the soul has sinned. ### Scripture references - Rom 1:24: quotation, high confidence ### Translation notes - “To hand over is to permit, not to incite”: Ambrosiaster’s explanation; translated as written. “noe incitate ast immittere” read as “non incitare aut immittere”. ### Citation (SBL) Ambrosiaster, Rom. 1.24 (PL 17:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-24). ## Commentary on Romans 1:25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-25 - Source: PL 17:59 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Idolaters gave the name of God to stones and wood; the blessing “for ever” belongs to the true God, and Paul gives the same blessing to Christ in Rom 9:5. ### Latin text Qui commutaverunt veritatem Dei in mendacium, et coluerunt et servierunt creatura potius quam Createri, qui est benedictus in sœcula. Amen. Commutaverunt veritatem Dei in mendacium, hoc est nomen Dei qui veras est, dederant iis, qai non sunt dii. Lapidibus enim et lignis, vel cæteris metallis auferentes quod sunt, edant UUs quod non sunt, et hec est immutare verum in falsum. Non enim vocantur jam lapis ant lignum , sed Deus : hoc est servire potius creaturæ quam creatori. Non enim negant Deum, sed serviunt creaturæ : quo non excusantur, sed accusamur magis ; qoia cognoscentes, non honorant Deum. Qui est benedictus in sœcuta. Amen ; hoc est, verum. Deus vero ait: benedictus in sœcuta ; quia permanet Deos; diis autem gentium ad tempus impietatis dat honorem ; ideo non eat verum. Iti Deo autem manel veritas. Hine benedictionem alio loco Filio Dei assignat, inter cætera dicens: Et es quibus Christus secundum earnem, qui eat super omnia Deus benedictus hi sæcula. Amen (Rom. IX, 5). Aut uterque ad Christum pertinens ; aut eadem dixit de Filio, quæ et de Patre. ### English translation (Claude) “Who exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. Amen.” They exchanged the truth of God for a lie: that is, they had given the name of God, who is true, to those who are not gods. For taking from stones and wood and other metals what they are, they give them what they are not; and this is to change the true into the false. For they are no longer called stone or wood, but God: this is to serve the creature rather than the Creator. For they do not deny God, but serve the creature; and by this they are not excused but are accused the more, since, knowing God, they do not honour him. “Who is blessed for ever. Amen,” that is, truly. He says that God is blessed for ever because God remains; but to the gods of the gentiles the time of ungodliness gives honour, therefore it is not true; but in God the truth remains. Hence in another place he assigns blessing to the Son of God, saying among other things: “And from whom is Christ according to the flesh, who is God over all, blessed for ever. Amen” (Rom 9:5). Either both refer to Christ, or he said the same things of the Son as of the Father. ### Scripture references - Rom 1:25: quotation, high confidence - Rom 9:5: quotation, high confidence ### Translation notes - Quotation: Rom 9:5, read as calling Christ “God over all, blessed for ever”. ### Citation (SBL) Ambrosiaster, Rom. 1.25 (PL 17:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-25). ## Commentary on Romans 1:26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-26 - Source: PL 17:59 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster interprets Rom 1:26 as women having sexual relations with women, rejecting another interpretation. ### Latin text Propterea tradidit illos Deus in passiones ignominæ. Nam feminas eorum immutaverunt naturalem usum in eum usum qui est contra naturam. Hxc irato Deu propter idoiolatriam humano generi provenisse testatnr, ut mulier mulierem turpi des;deno ad usum appeteret. Quod quidam aliter interpretantur, nun perspicientes vim dicti. Quid est enim immutare naturalem usum in eum usum qui est contra natunm, f nisi sublato concesso usu aliter uti, ut una atque eadem para corporis uniuscujusqoe inter se invicem sexus aliter se ad usum praebeat, quam concessum est? « Nam si illa est pars corporis quam putant, quomodo immutaverunt usum naturæ, cum non habeant hujusmodi usum datnm a natura? Superius iam dixerat traditos in immunditiam, non tamen qualitatem operis immunditiæ ipsius ostenderat, pro quo nunc declarat : ### English translation (Claude) “Therefore God handed them over to passions of disgrace. For their women changed the natural use into the use which is against nature.” He testifies that these things befell the human race because God was angry on account of idolatry, so that woman desired woman for use with shameful desire. Some interpret this otherwise, not perceiving the force of what is said. For what is it to change the natural use into the use which is against nature, if not to set aside the use that is granted and use it otherwise, so that one and the same part of the body of each sex offers itself for use with one another otherwise than is granted? For if it is the part of the body which they suppose, how did they change the use of nature, when they have no such use given by nature? He had already said above that they were handed over to uncleanness, but had not shown the kind of act of that uncleanness; on which he now declares: ### Scripture references - Rom 1:26: quotation, high confidence ### Translation notes - Ambrosiaster reads the women’s “unnatural use” as relations between women and argues against those who understand it otherwise (probably as unnatural acts between women and men); the anatomical argument is compressed and partly garbled in the OCR, translated by sense. Translated as written. ### Citation (SBL) Ambrosiaster, Rom. 1.26 (PL 17:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-26). ## Commentary on Romans 1:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-27 - Source: PL 17:59–51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes Paul’s mention of men as clarifying that the women of v. 26 had relations with women, and calls such acts the recompense for idolatry. ### Latin text Similiter aurem et masculi, relicto naturali usu feminæ, exarserunt in desideriis suis in invi cem, masculi in masculos turpitudinem operantes. Nunc manifestavit quomodo f quod superius de mulieribus dixit , intelligi debeat. Quando autem subjecti : Similiter et masculi, dicens, • exarserunt in desiderium sui ; ostendit apere peccatam mulierum. Denique non dixit de viris quod immutaverunt natoralem usum in invicem ; qnia hujusmodi usus huic parti concessus non est, sed de feminis. Et qnid mirum, cum hodieque tales mulieres reperiantur ; ut sicum illud a viris, itaque et hoe a mulieribus ait inventum? Denique mulieres intier se accusant, et viri similiter ; manifestum est crgo ut qui jam veritatem Dei immutarverunt in mendacium, immutarent et naturalem usum in cum usum, per quem dehonestaren tur, rei facti mortis secundæ. Quonlam vero aliam legem dare non potest Satanas, nibil enim haber, concessa et licita in alium ordinem versat, ut dum aliter fiunt, qnam concessa sunt, sint peccatum. i Et compensationem mercedis quam oportuit, erroris sui in semet ipsi. recipienles. Hanc dicit compensationem esse eontempti Dei, id est, turpitudinem et contaminationem ; hæc cM enim prima causa hujus peceati, QaM enim pejus, quid deterius e hoe peecalo ) Quantum enim idololatria perimpium et gravisasimam delictum est ; tantum et compensatio ejus horrenda, et persordida passio est. ### English translation (Claude) “Likewise also the males, leaving the natural use of the female, burned in their desires toward one another, males working shamefulness with males.” Now he has shown how what he said above about the women ought to be understood. For when he added, “Likewise also the males … burned in their desire,” he shows plainly the sin of the women. Indeed, he did not say of the men that they changed the natural use toward one another, because such a use is not granted to that part, but he said it of the women. And what wonder, when such women are found even today, so that as that was invented by men, so this was by women? Indeed women accuse one another, and men likewise. It is plain, then, that those who had already changed the truth of God into a lie should also change the natural use into the use by which they were dishonoured, becoming guilty of the second death. And since Satan cannot give another law (for he has nothing of his own), he turns what is granted and lawful into another order, so that, being done otherwise than granted, they become sin. “And receiving in themselves the recompense of their error which was due.” He says that this is the recompense for despising God, that is, shamefulness and defilement; for this is the first cause of this sin. For what is worse, what more depraved, than this sin? For as idolatry is an utterly impious and most grievous offence, so its recompense too is horrible, and a most foul passion. ### Scripture references - Rom 1:27: quotation, high confidence - Rom 1:25: allusion, high confidence - Rev 20:6: echo, low confidence ### Translation notes - The lemma matches Rom 1:27 (fitted number correct). Ambrosiaster’s view of same-sex relations as the punishment of idolatry is his own; translated as written. “Satan cannot give another law … he turns what is granted into another order”: his account of sin as the misuse of what is lawful. ### Citation (SBL) Ambrosiaster, Rom. 1.27 (PL 17:59–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-27). ## Commentary on Romans 1:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-28 - Source: PL 17:51 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains the vice list of Rom 1:28–30 as growing from malice, and notes that Paul names sexual immorality, which includes adultery, so that the lesser sin, tolerated by Roman law, would not seem unpunished. ### Latin text Et sicut non probaverunt Deum habere in HOtilia, tradidtiillos Deusin reprobum tensum, ut faciant ea quæ non conveniunt. Propter errores simulaerorum traditi sunt ad turpia facietis invicem, sicut jam dietam est. Et quia impunitatem horum æstimaverunt, incuriosum Deam judicantes, ac per hoc negligendum. HiM additum est, at magis ac margis hebetati, ad omnia mala admittenda fierent promptiores; nt facta quæ hominibus non ambigerent displicere, Deum crederent non vindicare. Nunc enumerat ouinia mala, qaae illis supenddita sunt; ut tet sic eonverri ad naturalem intellectum, intelligerent, irato Dee, hxe sibi provenisse. (Vefs. f9, 30.) Reptetos , til, omni iniquitate. HiC summatim locutus esi, ef subjicit membra iniquilatis sd Matitia impudicitia, inquit, avaritia, nequitia, plenos invidia, homicidiis, contentione, dolo, nru. lignitate, susurratores, detractores, Deo odibelex, contumeliosos, superbos, elatos, inventores malorum. Capot iniquitatis malitiam dixit, eujus opta fornicationem posuit atqne avaritiam. HaM fornicatio habet in se et adulterium ; si euim dixisset adulterium , videbalur excusasse fornicationem, sicut leges Romanæ : ideo quod minus est posuit, ut qaod majus esi, inultum ' noR possit credi. Deinde adjecit, nequitia, cujas affectas invidiam parit et homicidia, contentionem ac dolum. Post hæc subjecit, malignitate, quae gignit susurrationes atque detractiones; et quoniam hæc Deo non displicere non possent, ait : Deo odibiles; et quia nee hominibus placent, contumeliosos, inquit, superbos, elatos, inventores, id est, auctores, malorum. Non ergo semper malum. Isti artem imitatores facti patris sui diaboii, idoiolairix malum inveneruut, per quod omnia vitia in mundo sunt nata, et perditio maxima. Nam diabolus, quem ab initio Scriptura peccarc testatur (t Joan. III, 8), quamquam tyrannicae præsumptioni studeat, non tamen id ausus cst profiteri, ut ditat : Ego sum Deus. Denique inter cætera dixit ad Dominam : Hæc omnia mihi tradita sunt (Luc. IV, 6). non dicit : A me sunt; vel, mea sunt. Et ii, libro Job potestatem sibi dari I exposcit (Job I, 12). Quamobrem pejores isti sunt, qui non tantum elementis. sed et figmentis tribuunt deitatem. ### English translation (Claude) “And as they did not approve to have God in knowledge, God handed them over to a reprobate mind, to do what is not fitting.” Because of the errors of idols they were handed over to doing shameful things to one another, as has already been said. And because they thought these things went unpunished, judging God to be unconcerned, and so to be disregarded, this was added to them, that, growing duller and duller, they became readier to commit every evil; so that they believed that God does not punish deeds which they did not doubt displeased men. Now he lists all the evils that were added to them, so that, turned in this way to natural understanding, they might understand that these things befell them because God was angry. (Verses 29, 30.) “Filled,” he says, “with all iniquity.” Here he has spoken in summary, and he adds the members of iniquity: “malice, sexual immorality,” he says, “greed, wickedness; full of envy, murders, strife, deceit, malignity; whisperers, slanderers, hateful to God, insolent, proud, arrogant, inventors of evils.” He called malice the head of iniquity, whose works he set down as sexual immorality and greed. Sexual immorality includes adultery too; for had he said adultery, he would have seemed to excuse sexual immorality, as the Roman laws do; so he set down the lesser, so that the greater could not be believed to go unpunished. Then he added wickedness, whose disposition gives birth to envy and murders, strife and deceit. After these he added malignity, which begets whisperings and slanders; and since these could not but displease God, he says, “hateful to God”; and since they do not please men either, “insolent,” he says, “proud, arrogant, inventors,” that is, authors, “of evils.” So evil did not always exist. These, having become imitators of their father the devil, invented the evil of idolatry, through which all vices were born in the world, and the greatest perdition. For the devil, whom Scripture testifies sins from the beginning (1 John 3:8), although he strives after tyrannical presumption, did not dare to profess this, so as to say, “I am God.” Indeed, among other things he said to the Lord, “All these things have been handed over to me” (Luke 4:6); he does not say, “they are from me,” or “they are mine.” And in the book of Job he asks that power be given him (Job 1:12). Therefore these people are worse, who attribute deity not only to the elements but even to images. ### Scripture references - Rom 1:28: quotation, high confidence - Rom 1:29: quotation, high confidence - Rom 1:30: quotation, high confidence - 1 John 3:8: allusion, high confidence - Luke 4:6: quotation, high confidence - Job 1:12: allusion, high confidence - John 8:44: allusion, medium confidence ### Translation notes - Lemma covers Rom 1:28–30. Ambrosiaster’s Old Latin list includes “fornicatio” (sexual immorality), which stands in the Byzantine Greek text but not in the earliest manuscripts, and “impudicitia”; “sd Matitia impudicitia” is garbled and read as “malitia, fornicatione”. Remark on Roman law: adultery was punishable but intercourse with unmarried women of low status was not; Ambrosiaster’s point, translated as written. Quotations and allusions: 1 John 3:8; Luke 4:6; Job 1:12; John 8:44 (father the devil). ### Citation (SBL) Ambrosiaster, Rom. 1.28 (PL 17:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-28). ## Commentary on Romans 1:31 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-31 - Source: PL 17:51–53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who knew by the natural law that such deeds deserve death still did them, and those who consent to them share their guilt. ### Latin text Parentibus non obedientes. Quanta autem insolentia arrepti sunt, » ut nec parentes suos, quos aueteres hr nativitate habent, agnoscerent, quique se natos gauderent : illos tamen per qnos esse cœperant, « contemnebant ! Hoc est esse sine intellactu, sine charitate, sed Dei; nam erat in illos charitas carnis. Hi Dei justitiam cognoscentes per legem naturæ (scivei unt enim hæc Dco displicere , sed in animo ponere noluerunt A Quoniam qui hæc agunt, digni sunt morle), usque adeo justitiam Dei cognoverunt, ut non negent hæcomnia, quue faciant, poena digna et morte. Et non solum qui faciunt ea, aed etiam qui consentiunt facientibus. Assensus enim participatio est. ### English translation (Claude) “Disobedient to parents.” With such insolence were they seized that they did not acknowledge even their parents, whom they have as the authors of their birth, and though they rejoiced to have been born, they despised those through whom they had begun to exist! This is to be “without understanding, without love” — but love of God; for there was in them carnal love. These, knowing the righteousness of God through the law of nature (for they knew that these things displease God, but would not take to heart that “those who do these things are worthy of death”), so far knew the righteousness of God that they do not deny that all these things they do deserve punishment and death. “And not only those who do them, but also those who consent to those who do them.” For assent is participation. ### Scripture references - Rom 1:30: quotation, high confidence - Rom 1:31: quotation, high confidence - Rom 1:32: quotation, high confidence ### Translation notes - Ref 1.31 covers Rom 1:30 (end)–32: the lemma begins with “disobedient to parents” (1:30) and the comment quotes 1:31–32; the 1:32 lemma itself follows in 1.32. Ambrosiaster’s text reads “not only those who do them, but also those who consent” as the conclusion, a reading close to some Latin and Greek witnesses. ### Citation (SBL) Ambrosiaster, Rom. 1.31 (PL 17:51–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-31). ## Commentary on Romans 1:32 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/1-17/#p-1-32 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster traces the vices to idolatry, recalls Sodom as a warning, and explains that those who consent to wrongdoing by silence or flattery share its guilt. ### Latin text Qui cum justitiam Dei cognovissent, non intellexerunt, quoniam qni hæc agunt, digni sunt morte: et non solum faciunt ea, aed etiam consentiunt facientibus. Hæc omnia mala corpus est peccatorum, cui mancipati facti sunt potestatis ejusdem, ut faciant punienda. Hæc enim malorum causa a Sodomitis empta est offensione Dei, sicut supra dictum est, et in omnem prope partem mundi ramos suos extendit, iram Dei idololatria; causam nuntians, quæ prima pars est erroris et impietatis, quam primum condemnat; ut cum hæc emendata fuerint, facile corrigantur et morum vitia. Sublato enim malitiae semine, nequitiæ fructus arescent; non enim dat arbor fructus, cujus excisae sunt b radices. Nam ideo et Moyses (Gen. XIX, 24 et seq.) Sodomæ et Gomorrhae gesta memoravit, exitiumque non tacuit, ut timorem poneret hujus rei vitandae. Non ergo hoc vitium et contaminatio dehonestatae vitæ ab eo admittitur, qui in animo cogitat Deum. Sunt quidam qui se reos non putant, si non operentur quæ mala sunt, assentiant autem iacientibus. Assentire autem est, si, cum possit reprehendere, taceat : aut audiens has fabulas, aduletur. Sciens enim impurus et malignus non ignorari 'lux agit, et minime se vitari, sed etiam honori esse, c gloriatur forte se talem : nec confundi potest in his, quando videt faveri sibi, et obsecundari ab iis, qui non sunt tales; et ita esi, ut qui fomitem præbeant delictis illorum : ideoque dignum est ut pari crimine rei habeantur. Sunt iterum alii, qui non solum faciunt mala, sed etiam consentiunt facientibus; ut nan solum faciant, sed et talibus consentiant. Duplex ergo hornm est nequitia : non enim tam mali sunt, qui faciunt, et facientibus contradicunt; d scientes enim nefaria, non illa vindicant : illi vcro tam nequissimi sunt, qui et faciunt, et consentiunt facientibus, ut nec Deum timeant; sed increscere cupiente mala, ideo hæc minime vindicant, ut suadeant non illa esse vitanda. ### English translation (Claude) “Who, though they had known the righteousness of God, did not understand that those who do these things are worthy of death; and not only do them, but also consent to those who do them.” All these evils are the body of sins, to whose power they have been made slaves, so as to do things worthy of punishment. For this cause of evils was purchased by the Sodomites through offending God, as was said above, and it stretched its branches into almost every part of the world: idolatry, announcing the cause of God’s wrath, which is the first part of error and ungodliness, and which he condemns first; so that when it has been amended, the faults of conduct too may easily be corrected. For when the seed of malice is removed, the fruits of wickedness will wither; for a tree whose roots have been cut away does not give fruit. For this reason Moses also recorded the deeds of Sodom and Gomorrah and did not pass over their destruction in silence, to instil fear so that this thing would be avoided. This vice, then, and the defilement of a dishonoured life is not committed by one who thinks of God in his mind. There are some who do not think themselves guilty if they do not do evil things but assent to those who do them. To assent is to keep silent when one could rebuke, or to flatter when one hears these stories. For the impure and malicious man, knowing that what he does is not unknown and that he is not shunned at all but is even held in honour, perhaps boasts that he is such; nor can he be put to shame in these things when he sees himself favoured and humoured by those who are not such; and so it is that they supply fuel to their offences; and therefore it is right that they should be held guilty of equal crime. Again there are others who not only do evil but also consent to those who do it, so that they not only do it but also agree with such people. Their wickedness, then, is double. For those who do evil and speak against those who do it are not so bad; for knowing them to be wicked they do not defend them. But those are most wicked who both do it and consent to those who do it, so that they do not even fear God; but, desiring evils to increase, they do not punish them at all, in order to persuade people that they need not be avoided. ### Scripture references - Rom 1:32: quotation, high confidence - Gen 19:24: allusion, high confidence - Rom 6:6: echo, low confidence ### Translation notes - The lemma matches Rom 1:32 (fitted number correct). Ambrosiaster’s Old Latin reads “did not understand” and “not only do them but also consent,” a reading found in Latin witnesses and differing from the Greek (“not only do them but also approve”). “a Sodomitis empta est” is translated as printed (“purchased by the Sodomites”); the sense is uncertain. Allusion: Gen 19:24–25. ### Citation (SBL) Ambrosiaster, Rom. 1.32 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/1-32). ## Commentary on Romans 2:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-1 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: One who condemns others for what he himself does is without excuse. ### Latin text Quapropter inexcusabilis es, o homo om nis, qui judicas. In quo enim judicas alterum, te ipsum condemnas; eadem enim agis, quæ judicas. Quoniam facientem maligna, et consentientem facientibus, morte dignos ostendit; ne forte hic qui facit, et non consentit facientibus, excusare se posse putaret, docet hujusmodi inexcusabilcm fore. Non enim justum est, ut huic impune concedatur; quia perhypocrisinostendit se non talem, cum pejor esse deprehendatur. Fallit enim, ut dum puniendus sii, honore dignus appareat. ### English translation (Claude) “Therefore you are without excuse, O man, everyone who judges. For in that in which you judge another, you condemn yourself; for you do the same things which you judge.” Since he has shown that the one who does evil and the one who consents to those who do it are worthy of death, he teaches that a person of this kind will be without excuse, lest perhaps one who does evil but does not consent to those who do it should think he could excuse himself. For it is not just that impunity be granted to him, since by hypocrisy he shows himself not to be such, when he is found to be worse. For he deceives, so that while he deserves punishment he appears worthy of honour. ### Scripture references - Rom 2:1: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.1 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-1). ## Commentary on Romans 2:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-2 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God, who is more just than we, will certainly judge evildoers according to truth. ### Latin text Scimus autem quoniam judicium Dei est secundum veritatem in eos, qui talia agunt. Hoc est, non ignoramus Deum judicaturum de liis in veritate, quando nos ipsi de his judicamus. Si enim nobis displicet, quanto magis Deo, qui magis justus est et opus suum zelatur ! In veritate ergo cum dicit judicaturum Deum de his, terrorem incutit ; ut quem hi perfidi incuriosum dicunt, iste malos secundum veritatem dicat judicaturum, hoc est, verissime reddere secundum mensuram uniuscujusquc, et non parcere. ### English translation (Claude) “But we know that the judgment of God is according to truth against those who do such things.” That is, we are not ignorant that God will judge these things in truth, since we ourselves judge them. For if they displease us, how much more God, who is more just and is jealous for his work! When, then, he says that God will judge these things in truth, he strikes terror, so that the God whom these faithless people call unconcerned, he says will judge the wicked according to truth, that is, will repay most truly according to each one’s measure, and will not spare. ### Scripture references - Rom 2:2: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.2 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-2). ## Commentary on Romans 2:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-3 - Source: PL 17:53 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster argues that a judge who does the same evils will not escape God’s judgment, since the good Creator cares for his work and will reward and condemn. ### Latin text Existimas autem hoc, o homo, qui judi. cas de iia, qui talia agunt, et facis ea ; quia tu effugies judicium Dei? e Hoc est, numquid quia tibi examen datum est potestatis judicandi de malis et stupris, cum eadem agas, et non est qui te ad præsens judicet, effugies judicium Dei? Non utique ; quia si judicium Dei in mundo evasisti, quia omnis hæc potestas et judicium ab eo est, in futurum ion evades. Per se enim judicaturus est Deus, apud quem cessat adulatio ei personarum acceptio. Aut certe si justum alicui videtur, ut hujusmodi immunis a paena sit, dicat. Quod si justum est ut non evadat, credat Deum judicaturum; ut et quod justum esse judicat, verum sit, ct impleatur, et Deum conditorem mundi providenter et curiose operis sui merita requirere fateatur. Si enim fecit et negligit, malus opifex dicitur; quia per id quod negligit, non bona se fecisse, quæ fecit, ostendit; sed quia bona fecisse negari non potest(indignum est enim et improbabile bonum inala fecisse), curam eorum necesse est ut dicatur agere; quia contumelia ejus erit et accusatio, si bonorum a se factorum negligens inducatur : quippe cum ejus nutu ac providentia vita ipsa sustentetur ministerio elementorum, sicut ipse Dominus dicit : Qni solem suum oriri facit super bonos et malos, et pluit super justos et injustos (Matth. v, 45). Qui ergo præstat curam, non agit conservare quod fecit, ut amantes se remuneret, spernentesque condemnet? ### English translation (Claude) “But do you suppose this, O man, who judge those who do such things and do them yourself, that you will escape the judgment of God?” That is, because the power of judging evil deeds and sexual crimes has been given you, though you do the same things and there is no one to judge you at present, will you escape the judgment of God? Certainly not; for if you have evaded the judgment of God in the world (since all this power and judgment is from him), you will not evade it in the future. For God will judge by himself, with whom flattery and respect of persons cease. Or certainly, if it seems just to anyone that such a person should be free of punishment, let him say so. But if it is just that he should not escape, let him believe that God will judge; so that what he judges to be just may be true and be fulfilled, and that he may confess that God, the Maker of the world, providently and carefully inquires into the merits of his work. For if he made it and neglects it, he is called a bad craftsman; because by neglecting it he shows that he did not make good things. But since it cannot be denied that he made good things (for it is unworthy and incredible that a good being should have made evil things), it must be said that he cares for them; since it would be an insult and an accusation against him if he were represented as neglectful of the good things he made; seeing that by his nod and providence life itself is sustained through the service of the elements, as the Lord himself says: “Who makes his sun rise on the good and the evil, and rains on the just and the unjust” (Matt 5:45). Does not he, then, who gives such care, act to preserve what he made, so as to reward those who love him and condemn those who despise him? ### Scripture references - Rom 2:3: quotation, high confidence - Matt 5:45: quotation, high confidence ### Translation notes - Quotation: Matt 5:45. “examen … potestatis judicandi de malis et stupris”: the one addressed is a magistrate; “stupris” rendered “sexual crimes”. ### Citation (SBL) Ambrosiaster, Rom. 2.3 (PL 17:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-3). ## Commentary on Romans 2:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-4 - Source: PL 17:53–65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s patience is not indifference: judgment is reserved for the life to come, where repentance will bear no fruit. ### Latin text An divitias bonitalis ejus, et patientiæ, et longanimitatis contemnis, ignorans quoniam bonitas Dei ad pœnitentiam te provocat ? Haec dicit, ut non jam se putet evasisse, si illum boniias Dei patitur din peccantem : nec patientiam ejus putet contemnendam, quasi non curantem res humanas : intelligat autem ideo a se dissimulari, quia non in hac vita judicium Dei promissum est futurum, ut in ventura vita poeniteat illum judicem Deum a non credidisse: in poena euim positus sine fructu pœnitentiæ, pcenitebit; quia non credidit judicium Dei, quod videt verum. Necesse est enim ut acrius emendetur, immo pœnis perennibus torqueatur, quem patientiae longanimitas non emendavit. Severissime loquitur, sciens malignam mentem non posse nisi timore a vitiis facile revocari. ### English translation (Claude) “Or do you despise the riches of his goodness and patience and long-suffering, not knowing that the goodness of God calls you to repentance?” He says this so that a person may not think he has escaped because the goodness of God bears with him sinning for a long time, nor think that his patience is to be despised, as if he did not care for human affairs; but let him understand that he is overlooked because God’s judgment was not promised to take place in this life, so that in the life to come he may repent of not having believed that God is judge. For placed in punishment he will repent without the fruit of repentance, because he did not believe the judgment of God, which he then sees to be true. For it is necessary that one whom the long-suffering of patience did not correct should be corrected more sharply, or rather tormented with everlasting punishments. He speaks most severely, knowing that a malicious mind cannot easily be called back from vices except by fear. ### Scripture references - Rom 2:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.4 (PL 17:53–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-4). ## Commentary on Romans 2:5–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-5 - Source: PL 17:65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The impenitent store up wrath for the day when God’s judgment, now denied, will be revealed and each will be repaid according to his works. ### Latin text Seeundum duritiam autem tuam, et impoenitens cor thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei, qui reddet unicuique secundum opera sua. Impunitatem sperans peccatorum, non solum durat inconvertibilis et intractabilis manens ; sed adhuc acerbius peccat, securus quod non sit ultio futura, cor babens impœnitens, ignorans quia iram sibi congregat in die iræ. Necesse cst enim sa:viori paena ut plectatur , immo flammis perennibus torqueatur, qui longa Dei patientia non solum se emendare noluit, sed adhuc addens ad contemptum cxaggeravit peccata. Dies irae est peccatoribus, quo punientur; b ideo ipsis est ira, quia senliunt pcenam in die revelationis justi judicii Dei. Revelabitur enim, id est, agnoscetur, quod modo futurum negJlur; ideoque cum ostenditur, quod non esse creditur, revelatur. His enim ostenditur, qui negant, quod credentibus manifestum est; ut confiteantur etiam inviti justum judicium Dei. cum unicuique teddel secundum opera sua. Numquid c non hæc fatebuntur juste Geri, cum viderint mala invicem facia ulcisci? ### English translation (Claude) “But according to your hardness and impenitent heart you are storing up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will repay each one according to his works.” Hoping for impunity for his sins, he not only persists, remaining unconverted and intractable, but sins still more bitterly, secure that there will be no punishment, having an impenitent heart, not knowing that he is gathering wrath for himself on the day of wrath. For it is necessary that one who, through God’s long patience, not only refused to amend himself but even added contempt and heaped up his sins, should be struck with a more savage punishment, or rather tormented with everlasting flames. The day of wrath is for sinners, on which they will be punished; it is wrath for them because they feel punishment on the day of the revelation of the just judgment of God. For it will be revealed, that is, recognized, which is now denied to be coming; and therefore, when what is not believed to exist is shown, it is revealed. For it is shown to those who deny it, while to believers it is manifest; so that even against their will they may confess the just judgment of God, when he repays each one according to his works. Will they not confess that these things are done justly, when they see evils done to one another being punished? ### Scripture references - Rom 2:5: quotation, high confidence - Rom 2:6: quotation, high confidence - Ps 62:12 (61:13 Vulg.): echo, low confidence ### Translation notes - Ref 2.5 covers Rom 2:5–6. ### Citation (SBL) Ambrosiaster, Rom. 2.5 (PL 17:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-5). ## Commentary on Romans 2:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-7 - Source: PL 17:65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: To those who persevere in good works God will give glory and honour made incorruptible, which is eternal life. ### Latin text lis qui secundum patientiam boni operis, gloriam et honorem, et incorruptionem , quærentibus vitam æternam. Quoniam judicium Dei d justum praedicatum est, quale autem bonis futurum est, declaravit : Itos dicit, qui patientiam Dei scientes, partim ad correptionem , partim ad majorem ultionem non se corrigentium protelari, priorum opcrum poenitentes bene versantur, freti fiducia fidei; ne diu hic positi damnum incurrant promissæ vitæ. Dabit ergo eis gloriam et honorem. Et ne non hoc valde magnum ad comparationem præsentis vitae videretur, quia et hic gloriosi videntur ct honorati, adjecit: Et incorruptionem; ut ex eo alia gloria et alter honor intelligeretur, quando incorruptio simul comitabitur. In præsenti enim honor rel gloria frequenter amittitur; quia corruptibilis est, qui dat, et quod dat, et qui accipit; in die enim judicii Dei incorruptibilis jam dabitur honor et gloria, ut sint e tota aterna : ipsa enim glorificabitur substantia, quadam immutatione meritorum. Hi ergo quaerunt vitam æternam, qui non solum bonae professionis sunt, sed et vitae. ### English translation (Claude) “To those who, according to patience in good work, seek glory and honour and incorruption, eternal life.” Since the judgment of God has been proclaimed just, he has declared what it will be for the good. He means those who, knowing that God’s patience is prolonged partly for correction and partly for greater punishment of those who do not correct themselves, repent of their former works and live well, relying on the confidence of faith, lest, staying here long, they incur the loss of the promised life. He will give them, then, glory and honour. And lest this should not seem very great in comparison with the present life, since people here too appear glorious and honoured, he added, “and incorruption,” so that from this another glory and another honour might be understood, when incorruption will accompany them. For in the present, honour or glory is frequently lost, because he who gives, what he gives, and he who receives are corruptible; but on the day of God’s judgment honour and glory will be given incorruptible, so as to be wholly eternal: for the very substance will be glorified by a certain change according to merits. Those, then, seek eternal life who are good not only in profession but also in life. ### Scripture references - Rom 2:7: quotation, high confidence - 1 Cor 15:53: echo, low confidence ### Citation (SBL) Ambrosiaster, Rom. 2.7 (PL 17:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-7). ## Commentary on Romans 2:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-8 - Source: PL 17:65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Unbelievers who deny God’s judgment will meet wrath, indignation and distress; God is called angry not because he suffers passion but because he will punish. ### Latin text lia vero qui ex contentione , et qui diffidunt veritati, obediunt autem iniquitati, ira et indignatio, tribulatio et angustia, hoc est iterata angustia. Diffidentes de futuro Dei judicio per Christum, ac per hoc et patientiam ejus contemnentes, contendunt evacuare illud, cum sit verum et stabile. Credunt autem iniquitati; iniquitas est enim negare quod Deus futurum praedixit. Tria ergo alia posuit incredulitati condigna, dicens : Ira et indignatio, et angustia. Ira est enim nou ei, qui judicat; sed illi, qui judicatur, dum fit reus. Irasci enim dicitur Deus, ut vindicaturus credatur; nam Dei natura ab bis passionibus immunis est. Et ut non solum irasci, sed et vindicare credatur, adjecit : Et indignatio; indignatio est, quam addendo super iram, injuriam suam Deum vindicaturum significat. Angustiæ vero sunt, quibus sententia constrictus, tribulabitur in paena. ### English translation (Claude) “But to those who are of contention, and who distrust the truth but obey iniquity, wrath and indignation, tribulation and distress,” that is, redoubled distress. Distrusting the future judgment of God through Christ, and therefore despising his patience as well, they strive to make it void, though it is true and fixed. They believe iniquity; for it is iniquity to deny what God has foretold will be. He set down, then, three other things fitting for unbelief, saying, “wrath and indignation and distress.” For the wrath is not in the one who judges but in the one who is judged, when he becomes guilty. For God is said to be angry so that he may be believed to be about to punish; for the nature of God is free from these passions. And so that he may be believed not only to be angry but also to punish, he added, “and indignation”: indignation, added above wrath, signifies that God will avenge the injury done him. And the distresses are those by which, bound by the sentence, he will be afflicted in punishment. ### Scripture references - Rom 2:8: quotation, high confidence - Rom 2:9: quotation, high confidence ### Translation notes - Ref 2.8 covers Rom 2:8–9 (first words). “the nature of God is free from these passions”: Ambrosiaster’s statement of divine impassibility. ### Citation (SBL) Ambrosiaster, Rom. 2.8 (PL 17:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-8). ## Commentary on Romans 2:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-9 - Source: PL 17:65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The punishment of unbelievers is of the soul, and the Jew is first in punishment as in honour because of the promise to the fathers. ### Latin text Super omnem animam hominis operant;, malum. In boc opere non solum facta significat, sed et perfidiæ professionem. De incredulo enim dicit; et ideo super animam dixit, ut spiritualcm poenam intelligas, non corporalem; quia anima invisibilibus poenis arctabitur. Judcei primum, et Græci. Semper Judxum anteponit prærogativa Patrum, ut aut coronetur primus, aut damnetur; quia credens honorificentior est propter Abraham, diffidens autem pejus tractandus est; quia donum promissum Patribus refutavit. ### English translation (Claude) “On every soul of man who works evil.” In this “work” he signifies not only deeds but also the profession of unbelief. For he speaks of the unbeliever; and he said “on the soul” so that you may understand a spiritual punishment, not a bodily one; because the soul will be constrained by invisible punishments. “Of the Jew first, and of the Greek.” He always puts the Jew first by the prerogative of the fathers, so that he is either crowned first or condemned first; because the believer is more honoured because of Abraham, but the one who distrusts is to be dealt with worse, since he rejected the gift promised to the fathers. ### Scripture references - Rom 2:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.9 (PL 17:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-9). ## Commentary on Romans 2:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-10 - Source: PL 17:65 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who do good will receive honour as sons of God, glory through their transformation, and peace at the judgment. ### Latin text Gloria autem et honor et pax omni operanti bonum, Judceo primum, et Græco. Quomodo incredulis tria poenalia posuit, sic et fidelibus tria magnifica, ut honorem f habeant geminmn, quasi filii Dei; gloria sit pro immutatione; pax vero, eo quod belle viventes quieti erunt in futuro , nulla perturbatione commoti; quippe quia omnis homo g a contrariis se abstinens, apud judicem habet pacem. ### English translation (Claude) “But glory and honour and peace to everyone who works good, to the Jew first, and to the Greek.” As he set down three penalties for unbelievers, so also three splendid things for the faithful: that they may have double honour, as sons of God; glory, for the change; and peace, because those who live well will be at rest in the future, moved by no disturbance; since every person who abstains from contrary things has peace with the judge. ### Scripture references - Rom 2:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.10 (PL 17:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-10). ## Commentary on Romans 2:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-11 - Source: PL 17:65–67 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God shows no partiality: Jew and gentile alike are justified by faith or condemned by unbelief, each by his own merit. ### Latin text Non enim per sonarum acceptio est apud Deum. Quoniam ostendit Judaeum sive Graecum non despici a Deo, si tamen credat in Christum, sed accepto ferri ambobus justitiam fidei; sic iterum non credentes pariter reos esse, quia magis oberit circumcisio sine fide, et proderit præputium per fidem : ac per hoc docet personarum acceptorem Deum non esse. Noc enim prærogativam gencris sequitur, ut diffidentem suscipiai causa patrum, aut credentem abjiciat a se propter indignitatem parentum; sed unumquemque proprio merito aut remunerat, ant condemnat. ### English translation (Claude) “For there is no respect of persons with God.” Since he has shown that neither Jew nor Greek is despised by God, provided he believes in Christ, but that the righteousness of faith is credited to both; and likewise that unbelievers are equally guilty, because circumcision without faith will do more harm, and uncircumcision through faith will profit; by this he teaches that God is not a respecter of persons. For he does not follow the prerogative of race, so as to receive one who distrusts because of the fathers, or reject from himself one who believes because of the unworthiness of his parents; but he rewards or condemns each by his own merit. ### Scripture references - Rom 2:11: quotation, high confidence - Rom 2:25: allusion, low confidence ### Translation notes - “accepto ferri ambobus justitiam fidei”: “the righteousness of faith is credited to both”. ### Citation (SBL) Ambrosiaster, Rom. 2.11 (PL 17:65–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-11). ## Commentary on Romans 2:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-12 - Source: PL 17:67 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Gentiles who refuse both Moses and Christ will perish; a gentile who keeps the natural law still needs faith to be perfect; Jews who reject what their law promised will be judged by it. ### Latin text Quicumque enim sine Lege peccaverunt, sine Lege et peribunt. Quomodo potest sine lege peccari, cam omnes simul subditi simus legi naturali ? Sed de Moysis lege dicit, cui Indæi obnoxii sunt, dum non credunt: nec non et gentiles, sed jam dudum; quia adjungere se illi noluerunt. Non credentes ergo gentiles duplici genere Cant rei; quia neque legi datæ per Moysen assenserunt, neque Christi gratiam receperunt; ideo dignum est ut pereant. igitur sicut qni sim; legepeccat. peribit; ita et qui sine lege legem servaverit, justificabitur. Justitiam enim naturaliter servans , custos legis est. Si enim justo non est lex posita (I Tim. I, 9), sed injustis; qui non peccat, amicus legis est. Huic sola lides deest, per quam fiat perfectus; quia nihil illi proderit apud Deum abstinere a contrariis, nisi fidem in Deum acceperit, ut sit justus per utraque; quia illa temporis justitia est, hæc aternitatis. Ei quicumque in Lege peccaverunt, per Legem a judicabuntur. Quoniam Judæi legem habent, in qua salus illis promissa est; non credentes, vel non recipientes promissum, per legem judicabuntur, sub qua vixerunt. Ipsa enim accusante, poenas exsolvent: fiam prope gravior Judæorum causa est apud eos ipsos, q'fam gentium. Sicut enim credentes præseruntur; ita et cum diffidunt, pejores inveniuntur : plus en in displicet, qui quod habuit, amisit; quam qui quod non speravit, consequi non potuit. Iste enim h non intravit in regiam , ille foras missus est. ### English translation (Claude) “For whoever have sinned without the law will also perish without the law.” How can one sin without law, since we are all subject together to the natural law? But he speaks of the law of Moses, to which the Jews are liable while they do not believe; and the gentiles too, but long since, because they would not join themselves to it. Gentiles who do not believe, then, are guilty in a double way, because they neither assented to the law given through Moses nor received the grace of Christ; therefore it is right that they perish. So, as one who sins without the law will perish, so too one who without the law has kept the law will be justified. For one who keeps righteousness by nature is a guardian of the law. For if the law is not laid down for the righteous (1 Tim 1:9) but for the unrighteous, one who does not sin is a friend of the law. He lacks only faith, through which he may become perfect; because it will profit him nothing before God to abstain from contrary things unless he receives faith in God, so as to be righteous through both; for that is the righteousness of time, this of eternity. “And whoever have sinned in the law will be judged through the law.” Since the Jews have the law, in which salvation was promised them, if they do not believe or do not receive what was promised, they will be judged through the law under which they lived. For with the law itself accusing them they will pay the penalty; for the case of the Jews is almost graver among themselves than that of the gentiles. For as, when they believe, they are preferred, so when they distrust they are found worse; for one who lost what he had displeases more than one who could not obtain what he had not hoped for. For the latter did not enter the palace; the former was thrown out of it. ### Scripture references - Rom 2:12: quotation, high confidence - 1 Tim 1:9: quotation, high confidence ### Translation notes - The sentence “as one who sins without the law will perish, so too one who without the law has kept the law will be justified” is Ambrosiaster’s own inference, not part of the Pauline lemma. Allusion: 1 Tim 1:9. Ref 2.12 covers the whole of Rom 2:12. ### Citation (SBL) Ambrosiaster, Rom. 2.12 (PL 17:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-12). ## Commentary on Romans 2:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-13 - Source: PL 17:67 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that the doers of the law are those who believe in the Christ whom the law foretold. ### Latin text Nun enim auditores Legis justi sunt apud Deum, sed factores Legis justificabuntur. Hoc dicit, quia non hi justi sunt qui audiunt Legcm, sed qui credunt in Christum, quem eadem Lex promisit: et hoc est facere Legem. Omnis autem nun facit Legem, qui non credit Legi; dum non recipit, cui Lex testimonium perhibet. Qui autem in Lege non videtur esse; quia incircumcisus est carne, credit aulem in Christum, dic fecisse Legem dicitur. Ei ille qui se dicit iu Lege esse, id est, Judaeus, c auditor Legis fit, non factor; quia nou eredit in Christum scriptum in Lege, sicut dixit Philippus ad Nathanael: Quem in lege scripsit Moyses et prophetæ, invenimus Jesum (Joan. i, 45). ### English translation (Claude) “For not the hearers of the law are righteous before God, but the doers of the law will be justified.” He says this because those are not righteous who hear the law, but those who believe in Christ, whom the same law promised; and this is to do the law. But everyone who does not believe the law does not do the law, since he does not receive the one to whom the law bears witness. But one who does not appear to be in the law, because he is uncircumcised in the flesh, yet believes in Christ, is said to have done the law. And the one who says he is in the law, that is, the Jew, becomes a hearer of the law, not a doer, because he does not believe in the Christ written in the law, as Philip said to Nathanael: “We have found Jesus, of whom Moses in the law and the prophets wrote” (John 1:45). ### Scripture references - Rom 2:13: quotation, high confidence - John 1:45: quotation, high confidence ### Translation notes - Quotation: John 1:45. ### Citation (SBL) Ambrosiaster, Rom. 2.13 (PL 17:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-13). ## Commentary on Romans 2:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-14 - Source: PL 17:67 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes the gentiles of Rom 2:14 to be Christians who, without keeping the ceremonial law, believe in the Father and the Son by nature’s guidance. ### Latin text Cum enim gentes quæ Legem non habent, naturaliter qua Legit sunt, faciunt. Gentes christianos dicit alio loco : Vobis enim dico gentibus (Coloss. It, 46); quia incircumcisi neque neomenias, neque sabbatum , neque escarum legem servant, et duce natura credunt in Deum et Christum, id cst, in Patrem et Filium ; hoc est euim Legem servare, Deum Legis agnoscere. Prina enim sapientiæ pars hæc est, timere Deum Patrem, ex quo sant omnia : et Dominum Jesum Filium ejus, per quem sunt omnia. Ipsa ergo natura proprio judicio creatorem suum agnos it, non per legem, sed per rationem naturæ ; opus enim opificem cernit in se. ### English translation (Claude) “For when the gentiles, who do not have the law, do by nature the things that are of the law.” He means Christian gentiles, as in another place: “For I speak to you gentiles” (Rom 11:13); because, uncircumcised, they keep neither new moons nor sabbath nor the law of foods, and with nature as guide believe in God and Christ, that is, in the Father and the Son; for this is to keep the law, to acknowledge the God of the law. For this is the first part of wisdom, to fear God the Father, from whom are all things, and the Lord Jesus his Son, through whom are all things. Nature itself, then, by its own judgment acknowledges its Creator, not through the law but through the reason of nature; for the work perceives the Maker in itself. ### Scripture references - Rom 2:14: quotation, high confidence - Rom 11:13: quotation, high confidence - Col 2:16: allusion, medium confidence - Prov 1:7: allusion, medium confidence - 1 Cor 8:6: allusion, high confidence ### Translation notes - Quotation: Rom 11:13 (Migne’s margin gives Col. 2). Allusions: Col 2:16; Prov 1:7; 1 Cor 8:6. ### Citation (SBL) Ambrosiaster, Rom. 2.14 (PL 17:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-14). ## Commentary on Romans 2:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-15 - Source: PL 17:67 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believing gentiles show the work of the law, which is faith in Christ, written by conscience in their hearts. ### Latin text Hi legem non habentes, ipsi sibi sunt lex, qui ostendunt opt' legis seriptum in cordibus suis. Idem sensus est; qnia dum natura duce crcdunt, opus tegis ostendunt non per litteram , sed per conscientiam. Opus antem tegis est fides, quam cum dictis exhibet Deo, naturali judicio ostendit semetipsum legem sibi esse ; quia quod mandat lea, uhro facit, ut credat in Christum. Testimonium reddente ipris conscientia iptorum. Teste interiore conscientia sua credunt, qnia conscii sibi sunt cinvenire sibi, quod credunt; congruum est euim creaturae credere et vcnerari suum conditorem : nee absurdum est, ut dominum servus agnoscat. ### English translation (Claude) “These, not having the law, are a law to themselves, who show the work of the law written in their hearts.” It is the same sense; for while, with nature as guide, they believe, they show the work of the law not through the letter but through conscience. For the work of the law is faith, and one who shows it to God together with words shows by natural judgment that he is a law to himself, because he does of his own accord what the law commands, namely to believe in Christ. “Their conscience bearing witness to them.” With their inner conscience as witness they believe, because they are aware that what they believe is fitting for them; for it is fitting for a creature to believe and revere its Maker, nor is it absurd that a servant should acknowledge his master. ### Scripture references - Rom 2:15: quotation, high confidence ### Translation notes - “uhro” read as “ultro” (“of his own accord”). ### Citation (SBL) Ambrosiaster, Rom. 2.15 (PL 17:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-15). ## Commentary on Romans 2:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-16 - Source: PL 17:67–69 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains the accusing and defending thoughts as conscience at the judgment, applying them especially to heretics and schismatics who knew the catholic teaching was true and did not follow it, while one who sincerely erred will have a lighter case. ### Latin text Et inter te cogitationibus invicem accusantibus, aut etiam defendentibus in die, qua judicabit Deus occulta hominum, secundum Evangelium meum, per Jesum Christum Bominum nostrum. Quoniam Judacos diffidentes per Legem dixit judicandos fore (Lex enim illos accusabit, quæ Christum illis promisit, quem venientem recipere noluerunt), gentes autem, quæ L>. gem utique non habent, per conscientiam judicabuntur, si credere noluerint. Priinum quidem accusatores erunt gentiles credentes non credentium gentilium ; sicut Judæis non credentibus dicit Dominus de discipulis suis : Ipsi judice. vestri erunt (Matth. XII , 27); quia perfidia Judæorum judicabitur fide apostolorum, qui cum ex ipsis essent, illis diffidentibus, crediderunt. Deinde cogitationibus suis Accusabuntur gentiles, si compuncti creatoris fidem ct virtutem noluerint credere : aut si d stuporc quoil am non considerant, ut credant verbis et gestis Dominicis, defendentes se conscientia in die judicii, quia nun cogitavit se debere credere; et judicetur non quasi malcvolus, sed quasi ignorans : non tamen sine pœna futuros; qnia id non licet ignorare. Gentes enim duplici genere significat, tam credentes quam infidos; superius enim de gentibus credentibus dicit: post autem subjecit etiam de eis gentibus, que non credant; et sicut per conscientiam suam laudantur credentes, ita et per conscientiam suam . accusentur diffidentes. Quamvis enim sibi videatur minime reus, qni non credidit; quia ap.ud se tractare istud non potuit, ratione tamen couvincilur; .quia nou sibi suasit verum hoc esse, quod et virtutum testimoniis vidcral coniirmarj, et multos sequi. Pilo etiam sic posse intelligi, si tota quaestio a de gentibus ercdemibus dixisse credatnr, quia ait: Quid mihi de iit, qui foris sunt, judicare (I Cor. v, 12)? Et, Qui non crediderit, inquit, jam judicatus est (Joan. Ill, 18). Et, Quia non resurgunt impii in judicio (Psal. i, 5). SiDe lega enim peccantes, aine lege et peribunt; ac per boc ante tribunal Christi stare non poterunt, et reddere causas; quia resurgentes ducentur ad gehennam. Illi enim quos dicit invicem cogitationibus suis accusari auj defendi in die judicii Dei, christiani sunt ii, qui discordant a catholica vcriiate, diversa sentientes de Christo, aut de £ensu legis in iradilione Ecclesiac, sive Cataphrygae, sive Novatiani, sive Donatiani, aut cæteri hæretici. Uorum cogitationes invicem se accusabunt in die judicii; si intellexit quis veram esse catholicaM doctrinam, ej ne videretur emendatus, sequi notuit, erubescens ab eo quod diu tenyit recedere , in die judicii cogitatione sua accusabitur. Duæ enim cegilationes in homine invicem se accusabunt, bona et mala. Bona accusat malam, quia contradixit veri. tati : mala iterum accusat bonam, quia non secuta est, ut sensit: ei per hoc constituitur reus, qui cogitavit, sentiens bonam et veram esse Ecclesiam catholicam, et permansit in hæresi vel schismate. Ejus autem cogitationes se inviccm defendent, qui semper hoc cogitavit, putans utile quod secutus est. Dicturus estenim: Semper in cogitationibus meis hoc putavi utile,quod secutus sum : hæc fuit (idcs mea. Hic leviorem habebit causam, quamvis emendandum sit; quia a conscientia sua non accusabitur in dic judicii. Hoc modo judicabuntur occulta hominum in die judicii Dei per Jesum Christum Dominum nostrum. ### English translation (Claude) “And between you, your thoughts accusing one another, or else defending, on the day when God will judge the secrets of people, according to my gospel, through Jesus Christ our Lord.” He has said that the Jews who distrust will be judged through the law (for the law will accuse them, which promised them Christ, whom they would not receive when he came), and that the gentiles, who certainly do not have the law, will be judged through conscience if they refuse to believe. First, believing gentiles will be the accusers of unbelieving gentiles, as the Lord says to the unbelieving Jews about his disciples: “They will be your judges” (Matt 12:27); for the faithlessness of the Jews will be judged by the faith of the apostles, who, though they were from among them, believed while they distrusted. Then the gentiles will be accused by their own thoughts if, though pricked in heart, they refused to believe the faith and power of the Creator; or, if through a certain stupor they do not consider, so as to believe the Lord’s words and deeds, they will defend themselves by conscience on the day of judgment, because one did not think he ought to believe; and he will be judged not as malicious but as ignorant, though not without punishment, because it is not permitted to be ignorant of this. For he signifies gentiles of two kinds, believers as well as unbelievers; for above he speaks of believing gentiles, but afterwards he added also those gentiles who do not believe; and as believers are praised by their conscience, so the distrustful are accused by their conscience. For though one who did not believe seems to himself in no way guilty, since he could not weigh the matter within himself, he is nevertheless convicted by reason, because he did not persuade himself that this was true which he had seen confirmed by the testimony of mighty works and followed by many. I think it can also be understood thus, if the whole question is believed to have been said about believing gentiles, since he says: “What have I to do with judging those outside?” (1 Cor 5:12); and, “He who has not believed,” he says, “is already judged” (John 3:18); and, “Because the ungodly do not rise in the judgment” (Ps 1:5). For those who sin without the law will also perish without the law; and therefore they will not be able to stand before the judgment seat of Christ and plead their cause, because when they rise they will be led to Gehenna. For those who he says will be accused or defended by their own thoughts on the day of God’s judgment are those Christians who disagree with the catholic truth, holding differing views about Christ, or about the sense of the law in the tradition of the Church: whether Cataphrygians, or Novatians, or Donatists, or the other heretics. Their thoughts will accuse one another on the day of judgment. If someone understood that the catholic teaching is true, and would not follow it lest he seem to have been corrected, ashamed to withdraw from what he had long held, on the day of judgment he will be accused by his own thought. For two thoughts in a person will accuse each other, a good one and a bad one. The good accuses the bad, because it contradicted the truth; the bad in turn accuses the good, because it did not follow as it perceived; and by this he is made guilty who thought and perceived that the catholic Church is good and true, and remained in heresy or schism. But the thoughts of one who always thought this, believing what he followed to be useful, will defend each other. For he will say: “I always thought in my thoughts that what I followed was useful; this was my faith.” This man will have a lighter case, though he needs to be corrected, because he will not be accused by his own conscience on the day of judgment. In this way the secrets of people will be judged on the day of God’s judgment through Jesus Christ our Lord. ### Scripture references - Rom 2:15: quotation, high confidence - Rom 2:16: quotation, high confidence - Matt 12:27: quotation, high confidence - 1 Cor 5:12: quotation, high confidence - John 3:18: quotation, high confidence - Ps 1:5: quotation, high confidence - Rom 2:12: quotation, high confidence - 2 Cor 5:10: allusion, medium confidence ### Translation notes - Quotations: Matt 12:27; 1 Cor 5:12; John 3:18; Ps 1:5; Rom 2:12. Ambrosiaster names Cataphrygians (Montanists), Novatians and Donatists among the heretics; his distinction between knowing and sincere error is his own; translated as written. Leaked column number removed by a logged correction. ### Citation (SBL) Ambrosiaster, Rom. 2.16 (PL 17:67–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-16). ## Commentary on Romans 2:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-17 - Source: PL 17:69 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains the name “Jew” as recalling Abraham, Jacob, and above all Christ, the true Judah whom his brothers praise. ### Latin text Si autem tu Judæus cognominaris. Cognomen Judaei est, quia ex prærogativa parentum est, ut dicantur Israelitæ. Et tamen si totum velimus quod ad causam pertinet, comprehenderc, cognomen Judæis b tripartito genere significatum debemus advertere. Primum quia lilii sunt Abrabx, qui per fidei sam meritum pater positus est cunctarum gentium. Deinde propter Jacob, qni augmentandæ fidei gratia Israel appellatus est; coepta enim patris dignitas nobilitatur in filiis. Tertio non magis propter Judam, sed propter Christum; quia ex Juda ortus est secundum carnem, Judæi cognominantur; quia in Juda huc significatum est, quod futurum erat in Christo. Dictum est enim : Judas erit dux vester (Judic. XX, 18); et, Juda, te collaudant fratres tui (Gen. XLIX, 8). Quae laus data Judæ non probatur, sed Cbristo, quem omnes qnotidie collaudant ii, quos fratres suns dignatus est appellare. Ipse enim dixit mulieribus : Ite, et dicite fratribus ines, quia præcedo vos in Galilaeam (Matth. :xviIJ, 7). Quis enim non laudet eam, cujus beneficio vivit? Apostolus ergo sub hac significatione, quæ posterior numero, sed perfectior uierilo est, totum voluit comprehendi : quod Judæi non intelligentes, nomen sibi carnalis Judæ defenduut. ### English translation (Claude) “But if you are called by the surname Jew.” Jew is a surname, because it comes from the prerogative of their ancestors that they are called Israelites. And yet, if we want to grasp the whole of what pertains to the matter, we ought to notice that the surname is signified for the Jews in a threefold way. First, because they are sons of Abraham, who through the merit of his faith was made father of all nations. Then because of Jacob, who was called Israel for the sake of increasing faith; for the dignity begun in the father is ennobled in the sons. Third, not so much because of Judah as because of Christ: because he was born of Judah according to the flesh, they are surnamed Jews; for in Judah was signified what was to be in Christ. For it was said: “Judah will be your leader” (Judg 20:18); and, “Judah, your brothers praise you” (Gen 49:8). This praise is not shown to have been given to Judah but to Christ, whom all praise daily whom he deigned to call his brothers. For he himself said to the women: “Go and tell my brothers that I go before you into Galilee” (Matt 28:7, 10). For who would not praise the one by whose kindness he lives? The apostle, then, wished the whole to be understood under this meaning, which is later in number but more perfect in merit; which the Jews, not understanding, claim for themselves the name of the carnal Judah. ### Scripture references - Rom 2:17: quotation, high confidence - Rom 4:17: allusion, medium confidence - Gen 32:28: allusion, medium confidence - Judg 20:18: quotation, high confidence - Gen 49:8: quotation, high confidence - Matt 28:10: quotation, high confidence - Matt 28:7: quotation, medium confidence ### Translation notes - Quotations: Judg 20:18 (Judg 1:2 is similar); Gen 49:8; Matt 28:7 and 10 combined. The typology of Judah as Christ is the commentator’s; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 2.17 (PL 17:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-17). ## Commentary on Romans 2:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-18 - Source: PL 17:69 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: A Jew instructed by the law is the more culpable if he does not believe. ### Latin text Et requiescis in Lege, et gloriaris in Des, et noui voluntatem ejus, et probas utiliora, instructus ptr Legem. Non magnum valde videri '.uhI, si Judæus credat; quippe cum sit instructus per Legem : periculosum autem valde si non credat; ducem enim habet Legem. Sed ut præponatur credens, meritum facit Pairum; quia quamvis aliquis per se flareat, crubescit tamen in suis. ### English translation (Claude) “And you rest on the law and boast in God, and know his will, and approve the more useful things, being instructed through the law.” It does not seem very great if a Jew believes, since he is instructed through the law; but it is very dangerous if he does not believe, for he has the law as his guide. But that the believer is put first is made a merit by the fathers; for though someone may fail in himself, he is nevertheless honoured in his own. ### Scripture references - Rom 2:17: quotation, high confidence - Rom 2:18: quotation, high confidence ### Translation notes - Ref 2.18 covers Rom 2:17 (end)–18. The final sentence (“quamvis aliquis per se flareat, crubescit tamen in suis”) is garbled in the OCR; translated by sense, uncertain. ### Citation (SBL) Ambrosiaster, Rom. 2.18 (PL 17:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-18). ## Commentary on Romans 2:19–20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-19 - Source: PL 17:69 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The teacher of the law rightly boasts in it, but if he rejects the Christ it promised he leads others to perdition. ### Latin text Confidisque tc ipsum ducem esae cæcorum, lumen eorum qui in tenebris sunt, eruditorem insipientium , magistrum infantium, habentem formam scientiæ et veritatis in Lege. Vera sunt hæc ; quia Legis documentum hoc est, erudire imperitos, et Deo subjicere profanos : vel ab idololatriæ cultura impios promissione, quæ facta est per Legem, ad melioris spei fiduciam provocare. Recte ergo gloriatur in his legis doctor, quia formamtradit veritatis. Si autem DOn recipit eum quem Lex promisit, frustra gloriatur de Lege, cui injuriam facit, dum Christum speroit promissum in Lege; ct aec jam eruditor erit insipientium, nec magister infantium, nec lumen corum, qui in tenebris suni; ted dux omnium horum ad perditionem. . ### English translation (Claude) “And you are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of infants, having the form of knowledge and truth in the law.” These things are true; for this is the teaching of the law, to instruct the unskilled and to subject the profane to God, or to call the ungodly from the worship of idols to the confidence of a better hope by the promise made through the law. Rightly, then, does the teacher of the law boast in these things, since he hands on the form of truth. But if he does not receive the one whom the law promised, he boasts in vain of the law, to which he does injury when he spurns the Christ promised in the law; and he will no longer be an instructor of the foolish, nor a teacher of infants, nor a light of those in darkness, but the guide of all these to perdition. ### Scripture references - Rom 2:19: quotation, high confidence - Rom 2:20: quotation, high confidence - Matt 15:14: echo, low confidence ### Translation notes - Ref 2.19 covers Rom 2:19–20. ### Citation (SBL) Ambrosiaster, Rom. 2.19 (PL 17:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-19). ## Commentary on Romans 2:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-21 - Source: PL 17:69 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Jew who rebukes gentiles is guilty of the same fault in rejecting the promised Christ. ### Latin text Qui ergo alium doces, te ipsum non docet. Hoc cst, tu qni gentiles arguis quod siue Lege et Deo sint, te ipsumnou arguis : diffidens enm de Christo in Lege promisso, in iisdem quæ arguis, inveniris. ### English translation (Claude) “You, then, who teach another, do not teach yourself.” That is, you who rebuke the gentiles for being without law and God do not rebuke yourself: for distrusting the Christ promised in the law, you are found in the same things that you rebuke. ### Scripture references - Rom 2:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 2.21 (PL 17:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-21). ## Commentary on Romans 2:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-22 - Source: PL 17:69–71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster interprets stealing, adultery and sacrilege spiritually as distorting the law and denying Christ, who appeared to the patriarchs as God and was not recognized. ### Latin text Qui prædicas non furandum, furaris; c facte enim quod praedicas fieri non debere. DuM enim fidem Christi per malam interpretationem subripis, Degas Christum nostrum in Lege promissum. Qui dicis uon moechandum , mæcharis (II Cor. II, 17). Adulteras autem Legem, quando veritatem Chrisii tollis, ei mendacium ponis. Unde alio loco dicit : Adulteratores verbi Dei. Qui exsecraris idola; sacrilegium facis : Sacrilegus es, quando Cbristum, quem Lex et propheticus sermo Deum significaut, negas; dicit enim Esaias : Quia in te eat Deus, et non est Deus praeter te. Tu es euim Deus, et nesciebamus: Deus Israel satrator (Esai. XLV, i4). Numquid Judaei de Deo Patre dicebant : Tu enim es Deus, et nesciebamus; cum tota Lex Dei PaUis auctorilatem prædicet, ex quo sunt omnia? Sed quia Filius Dei semper quidem apparuit, latebat autem quis esset; cum post resurrectionem cognoscitur, dicitur ei in confessione : Tu enim es Deus, et nesciebamus.. Et qui putabatur in Lege tautum Angelus, et dux exercitus Domini : at cum intelligitur Filius esse Dei, dicitur ei cum gratiarum actione : Tu enim es Deus, et nesciebamus. Per hoc ergo significat quia ipse esset; qui apparuerat quidem a patriarchis in Deum, et post incarnatus est, sed non fuerat intellectus ab omnibus. ### English translation (Claude) “You who preach that one must not steal, steal”; for you do what you preach ought not to be done. For while you steal away faith in Christ by bad interpretation, you deny our Christ promised in the law. “You who say that one must not commit adultery, commit adultery.” You adulterate the law when you take away the truth of Christ and put a lie in its place. Hence he says in another place: “adulterers of the word of God” (2 Cor 2:17). “You who abhor idols commit sacrilege.” You are sacrilegious when you deny Christ, whom the law and the prophetic word signify as God; for Isaiah says: “For God is in you, and there is no God besides you. For you are God, and we did not know it, the God of Israel, the Saviour” (Isa 45:14–15). Did the Jews say of God the Father, “For you are God, and we did not know it,” when the whole law proclaims the authority of God the Father, from whom are all things? But because the Son of God always appeared, yet who he was lay hidden, when he is recognized after the resurrection it is said to him in confession: “For you are God, and we did not know it.” And he who in the law was thought to be only an angel and the leader of the army of the Lord, when he is understood to be the Son of God, is addressed with thanksgiving: “For you are God, and we did not know it.” By this, then, he signifies that it was he who had appeared to the patriarchs as God, and afterwards became incarnate, but had not been understood by all. ### Scripture references - Rom 2:22: quotation, high confidence - 2 Cor 2:17: quotation, high confidence - Isa 45:14: quotation, high confidence - Isa 45:15: quotation, high confidence - Josh 5:14: allusion, high confidence - 1 Cor 8:6: allusion, low confidence ### Translation notes - Quotations: 2 Cor 2:17 (in the Latin form “adulterantes verbum Dei”; Migne’s margin is misplaced after “mæcharis”); Isa 45:14–15 (LXX/Old Latin wording, “and we did not know it”). “the leader of the army of the Lord”: Josh 5:14. His spiritual reading of the commandments is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 2.22 (PL 17:69–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-22). ## Commentary on Romans 2:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-23 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Jew transgresses the law by ignoring its witness to Christ’s incarnation and divinity. ### Latin text Qui in Lege gloriaris, per prævaricalionem Legis Deum ihonoras. Prævaricator Legis es, quando sensum Legis , qui de incarnatione et divinitate Christi est, praeteris : et Deum inhonoras, dum testimonium ejus, quod dedit de Filio suo, uon recipis. Ipse enim dixit : Hic est Filius meus dilectus Matth. III, i7). ### English translation (Claude) “You who boast in the law dishonour God through transgression of the law.” You are a transgressor of the law when you pass over the sense of the law, which concerns the incarnation and divinity of Christ; and you dishonour God when you do not receive his testimony, which he gave about his Son. For he himself said: “This is my beloved Son” (Matt 3:17). ### Scripture references - Rom 2:23: quotation, high confidence - Matt 3:17: quotation, high confidence ### Translation notes - Quotation: Matt 3:17. ### Citation (SBL) Ambrosiaster, Rom. 2.23 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-23). ## Commentary on Romans 2:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-24 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As in Isaiah’s day, God’s name was blasphemed among the gentiles because Jews, and the Photinians, taught that Christ is not God. ### Latin text Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum eat (Esai, LII, 5). Hoc dixit Esaias propheta, quia Dei nomen blasphematur inter gentes; quando Judæos pro noxis suis traditos sibi non advertebant: sed idolis suis dabant glorias, quasi Judæorum Deum vicissent in Judicis. Ita et tempore apostolorum Dei nomen blasphemabatur in Christo; quia Judaei Christum Deum ncgando, blasphemabant et Patrem, sicut dicit Dominus: Qui me recipit, non me recipit, aed eum qui me misit (Luc. IX, 48). Et ideo inter gentes blasphemabatur, quia credentibus gentibus Judaei suadere nitebantur Christum Deum non credendum; ut blasphemium gentium aJudæis vel Photini auctoribus sit profectum. ### English translation (Claude) “For the name of God is blasphemed among the gentiles through you, as it is written” (Isa 52:5). The prophet Isaiah said this, that the name of God is blasphemed among the gentiles, because they did not perceive that the Jews had been handed over to them for their offences, but gave glory to their idols, as if they had conquered the God of the Jews in the Jews. So too in the time of the apostles the name of God was blasphemed in Christ; for the Jews, by denying that Christ is God, blasphemed the Father too, as the Lord says: “Whoever receives me, receives not me but him who sent me” (Luke 9:48). And therefore it was blasphemed among the gentiles, because the Jews strove to persuade the believing gentiles that Christ was not to be believed God; so that the blasphemy of the gentiles proceeded from the Jews or from the followers of Photinus. ### Scripture references - Rom 2:24: quotation, high confidence - Isa 52:5: quotation, high confidence - Luke 9:48: quotation, high confidence - Mark 9:37: allusion, medium confidence ### Translation notes - Quotations: Isa 52:5; Luke 9:48 (with Mark 9:37). “Photini auctoribus” rendered “the followers of Photinus” (uncertain: perhaps “Photinus and his authorities”). His charge against the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 2.24 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-24). ## Commentary on Romans 2:25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-25 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes “circumcision” for descent from Abraham, which profits only if one keeps the law by believing in the Christ it promised. ### Latin text Circumcisio quidem prodest, si Legem observes. Potest dici e contra : Si prodest circum- I cisio, cur prætermittitur? Sed tunc prodest si Legem observes. Tenenda ergo circumcisio est; et ut possit prodesse, servanda est Lex. Quid ergo prohibuit quod prodesse, si Lex servelur, ostendit? Videtur ergo male prohibilum, quod non per se displicet,sed per alterius negligentiam frustrari dicilur. Si autem prcevaricator Legis sis, circumcisio tua præputium facta est. Hoc est quod dicit, quia si Lex servata non fuerit, Judaeus gentilis efficitur. Sed circumcisionem pro genere posuit Abrahæ; quia ex Abraham circumcisio : nee enim poterat xdificare, quæ destruxerat. Hoc enim ait, ut doceat tunc prodesse ex gcnere Abrahæ esse, si Lex servetur, id est, si in Christum credatur, qui promissus est Abrahæ; quia et suum meritum habent justificati per fidem, et honore Patrum sublimantur. Omnis enim salus in Lege de Christo est. Hic ergo servat Legem, qui credit in Christo : si autem non credit, transgressor est Legis; quia non recipit Christum, quem Lex ad justificationem venturum cecinit, quam ipsa dare non potuit : et nibil illi proderit dici filium Abrahæ; quia bic secundum meritum filius est Abrahæ, qui fidem sequitur, per quam dignus Deo exstitit Abraham. Unde ait : Circumcisio tua præputium facta eat, id est, gentili similis factus es, non credens in eum, qui in signo b circumcisionis filius promissus est Abrahæ. ### English translation (Claude) “Circumcision indeed profits, if you keep the law.” It can be said in reply: If circumcision profits, why is it set aside? But it profits then, if you keep the law. Circumcision must then be retained, and, so that it can profit, the law must be kept. Why, then, did he forbid what he shows to profit if the law is kept? It seems, then, wrongly forbidden, since it does not displease of itself but is said to be frustrated by another’s negligence. “But if you are a transgressor of the law, your circumcision has become uncircumcision.” This is what he says: that if the law has not been kept, the Jew becomes a gentile. But he used circumcision for the race of Abraham, since circumcision comes from Abraham; for he could not build up what he had destroyed. He says this to teach that being of the race of Abraham profits then, if the law is kept, that is, if one believes in Christ, who was promised to Abraham; because those justified by faith both have their own merit and are exalted by the honour of the fathers. For all salvation in the law concerns Christ. He, then, keeps the law who believes in Christ; but if he does not believe, he is a transgressor of the law, because he does not receive the Christ whom the law sang would come for justification, which it could not give; and it will profit him nothing to be called a son of Abraham, because he is a son of Abraham by merit who follows the faith through which Abraham proved worthy of God. Hence he says, “Your circumcision has become uncircumcision”: that is, you have become like a gentile, not believing in the one who in the sign of circumcision was promised as a son to Abraham. ### Scripture references - Rom 2:25: quotation, high confidence - Gal 2:18: allusion, medium confidence - Gal 3:16: allusion, low confidence ### Translation notes - The opening objection and reply are compressed in the Latin; translated as printed. Allusion: Gal 2:18 (“he could not build up what he had destroyed”). ### Citation (SBL) Ambrosiaster, Rom. 2.25 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-25). ## Commentary on Romans 2:26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-26 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The gentile who believes in Christ keeps the law’s righteousness and becomes a son of Abraham. ### Latin text Si igitur præputium justitias Legis custodiat, nonne præputium illis in circumcisionem reputabiturl Justitia Legis fides esl chrisliana, sicut alio loco dicit : Finis legis Christus ad justitiam omni credenti (Rom. x, 4). Ideo manifestum est quia si gentilis credat in Christum, fit filius Abrahæ, qui pater est fidei. ### English translation (Claude) “If, then, the uncircumcision keeps the righteous requirements of the law, will not their uncircumcision be counted as circumcision?” The righteousness of the law is the Christian faith, as he says in another place: “Christ is the end of the law for righteousness to everyone who believes” (Rom 10:4). It is plain, then, that if a gentile believes in Christ, he becomes a son of Abraham, who is the father of faith. ### Scripture references - Rom 2:26: quotation, high confidence - Rom 10:4: quotation, high confidence - Gal 3:7: allusion, medium confidence ### Translation notes - Quotation: Rom 10:4. ### Citation (SBL) Ambrosiaster, Rom. 2.26 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-26). ## Commentary on Romans 2:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-27 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The believing gentile, led by nature to Christ, condemns the Jew who recognized him through neither nature nor law. ### Latin text Et judicabit quod ex natura eat præputium, Legem perficiens, te, qui per litteram et circumcisionem praevaricator es Legis. Credens gentilis, duce natura, in Christum, condemnai Judxum, cui Lex promiserat Christum, et advenienti ei credere nuluit. Quanta ergo gentilis dignus est gloria, qui per solam naturam intellexit auctorem, sicut dicit Petrus apostolus : Auctorem vero vitce interfecistis (Actor. III, 45); tanto magis Juda:us puniendus est, qui neque per naturam, neque per Legem Christum agnovit auctorem. ### English translation (Claude) “And the uncircumcision which is by nature, fulfilling the law, will judge you, who through the letter and circumcision are a transgressor of the law.” The gentile who believes in Christ with nature as guide condemns the Jew, to whom the law had promised Christ and who would not believe in him when he came. As much glory, then, as the gentile deserves, who through nature alone understood the Author, as the apostle Peter says, “But you killed the Author of life” (Acts 3:15), so much the more is the Jew to be punished, who acknowledged Christ as Author neither through nature nor through the law. ### Scripture references - Rom 2:27: quotation, high confidence - Acts 3:15: quotation, high confidence ### Translation notes - Quotation: Acts 3:15 (Migne gives 3:45). His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 2.27 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-27). ## Commentary on Romans 2:28–29 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/2-1/#p-2-28 - Source: PL 17:71 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: True circumcision is of the heart, the acknowledgment of the Creator and the Trinity by faith, whose praise is from God. ### Latin text Non enim qui in manifesto, Judceus est; neque quæ palam in carne, est circumcisio : sed qui in occulto, Judceus est; et circumcisio cordis ia spiritu, non littera : cujus laus nou ex hominibus, std ex Deo est. c Non est obscurum quia circumcisionem carnis negat laudem habere apud Deum ( nec enim Abraham ideo justificatus est, quia circumcisus : sed quia credidit, justificatus est, postea autem circumcisus est!, cordis autem circumcisionem laudabilem apud Deum esse. Circumcidere enim cor, amputato errore, agnoscere est Creatorem. Et quia circumcisio cordis futura erat, primus Moyses dixit: Circumcidetis duritiam cordis vestri (Deut. x, 16). Et Hieremias similiter : Circumcidite præputium cordis vestri (Jerem. IV, 4).lIoc dixit Judæis idola sequentibus; velamen est enim circa cor, quodconversus ad Deum circumcidit: quia Uides aufert nebulam erroris, et tribuit perfectam Dei cognitionem in myslerio Trinitatis, quod incognitum erat a sæculis. Hujus ergo circumcisionis laus ex Deo est, occulta hominibus; cordis enim meritum est, quod aspicit Deus, non carnis. Nam Judxorum laus ex hominibus est; gloriantur enim in carnis circumcisione, quod ex Patribus sit. d Unde inter cætera ait : Et gloria in pudendis eorum, qui terrena sapiunt (Philip. III, 19); hoc est, qni circumcisionem carnis gloriam putant. Terrena enim sapit, qui in carne gloriatur : qni vero in spiritu gloriatur, hujus laus ex Dco est; spiritu enim non carne creditur. ### English translation (Claude) “For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in the spirit, not the letter; whose praise is not from people but from God.” It is not obscure that he denies that circumcision of the flesh has praise with God (for Abraham was not justified because he was circumcised, but he was justified because he believed, and afterwards was circumcised), but says that circumcision of the heart is praiseworthy with God. For to circumcise the heart, when error is cut off, is to acknowledge the Creator. And because circumcision of the heart was to come, Moses first said: “You shall circumcise the hardness of your heart” (Deut 10:16); and Jeremiah likewise: “Circumcise the foreskin of your heart” (Jer 4:4). He said this to Jews who followed idols; for there is a veil about the heart, which one who turns to God circumcises; because faith takes away the cloud of error and grants perfect knowledge of God in the mystery of the Trinity, which was unknown for ages. The praise of this circumcision, then, is from God, hidden from people; for it is the merit of the heart that God regards, not of the flesh. For the praise of the Jews is from people; for they boast in the circumcision of the flesh, because it comes from the fathers. Hence he says among other things: “And their glory is in their shame, who mind earthly things” (Phil 3:19), that is, who think circumcision of the flesh a glory. For one who boasts in the flesh minds earthly things; but one who boasts in the spirit, his praise is from God; for one believes with the spirit, not the flesh. ### Scripture references - Rom 2:28: quotation, high confidence - Rom 2:29: quotation, high confidence - Rom 4:10: allusion, high confidence - Deut 10:16: quotation, high confidence - Jer 4:4: quotation, high confidence - 2 Cor 3:16: allusion, medium confidence - Phil 3:19: quotation, high confidence ### Translation notes - Ref 2.28 covers Rom 2:28–29. Quotations: Deut 10:16; Jer 4:4; Phil 3:19 (Latin “in pudendis”, read as referring to circumcision). Allusions: Rom 4:10–11 (Abraham justified before circumcision); 2 Cor 3:16 (the veil). ### Citation (SBL) Ambrosiaster, Rom. 2.28 (PL 17:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/2-28). ## Commentary on Romans 3:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-1 - Source: PL 17:71–73 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Jews’ chief advantage was receiving the oracles of God, with the deliverance from Egypt and the promise of Christ; descent from Abraham profits those who believe. ### Latin text (Vers. i et 2.) Quid enim amplius est Judæo, aut quæ utilitas circumcisionis? Multum ner omnem modum. Primum quidem quia credita sunt illis etoquia Dei. Quamquam multa sint, qu:e ad honorificentiam et meritum pertineant seminis Abrahæ ; hoc tamen solum aperte memorat, quia maximae laudis eorum est, ut Legent per quam addiscerent rectum a perverso distinguere, digni judicarentur accipere; ut post hoc primum caetera qualia sint, possint intelligi. Quoniam autem Judxis carnalibus, id est, iucredulis, nihil proficere testimonium generis ostendit; ne omnes, a id est, et credentes male traclasse videretur, docet multum utile esseJudasis credentibus, quia filii sunt Abrahæ. His enim eloquia Dei sunt credita, dum Legem, quæ peccatis hominum obsoleverat, quasi impune peccaretur apud Dcum, merito Patrum reformatam accipiunt, et populus Dei vocantur. Ægyptus quoque propter injurias illorum diversis plagis percutitur : coelesti pane cibantur, omnibus gentibus terrori sunt, testante hoc Rahab meretrice : quibus etiam Christus salvator ad sanctificationem promissus est (Josue it, 9 et şeq.). Ideo ait multum utile Judxis per omnem modum, quia filii sint Abrahæ : anteponuntur enim gentibus, sed qui credunt. ### English translation (Claude) (Verses 1 and 2.) “What advantage, then, has the Jew, or what is the profit of circumcision? Much in every way. First, because the oracles of God were entrusted to them.” Though there are many things that pertain to the honour and merit of the seed of Abraham, he openly mentions only this, because it is their greatest praise that they were judged worthy to receive the law, through which they might learn to distinguish right from perverse; so that after this first one the other things might be understood for what they are. But since he has shown that the testimony of race profits carnal Jews, that is, unbelievers, nothing, so that he might not seem to have treated all badly, that is, believers too, he teaches that it is very profitable to believing Jews that they are sons of Abraham. For to them the oracles of God were entrusted, when they receive, renewed by the merit of the fathers, the law which had fallen out of use through people’s sins, as if one could sin with impunity before God; and they are called the people of God. Egypt too is struck with various plagues for the injuries done to them; they are fed with heavenly bread; they are a terror to all nations, as Rahab the prostitute testifies; and to them Christ the Saviour was promised for sanctification (Josh 2:9ff.). Therefore he says it is very profitable to the Jews in every way that they are sons of Abraham: for they are placed before the gentiles, but those who believe. ### Scripture references - Rom 3:1: quotation, high confidence - Rom 3:2: quotation, high confidence - Exod 16:4: allusion, medium confidence - Josh 2:9: allusion, high confidence ### Translation notes - Allusions: Exod 7–12 (plagues); Exod 16 (manna); Josh 2:9–11 (Rahab). Ref 3.1 covers Rom 3:1–2; the stager’s flag concerns the verse marker printed before the lemma. ### Citation (SBL) Ambrosiaster, Rom. 3.1 (PL 17:71–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-1). ## Commentary on Romans 3:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-3 - Source: PL 17:73 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The unbelief of some Jews does not void God’s promise to those who believe. ### Latin text Quid enim si quidam illorum non crediderunt ? Numquid incredulitas illorum fidem Dei evacuabit? Absit. b Non inquit, quia aliqui Judaeorum credere noluerunt, quae Deus promisit filiis Abrahæ, idcirco praejudicabitur caeteris Judæis; ne digni dicantur accipere quod Deus promisit fidelibus : quippe cum sic facta sit promissio, ut credentibus proficeret. Igitur non indignatus Deus propter illorum perfidiam, id est, Judaeorum, dabit reliquis credentibus vitam æternam , quam promisit futuram per fidem Christi; quia qui non crediderunt, ipsi se indignos fecerunt sine praejudicio caeterorum. His dictis commendat credentes Judaeos; quia nihil obest cis, quia multi ex iliis credere noluerunt. ### English translation (Claude) “For what if some of them did not believe? Will their unbelief make void the faithfulness of God? By no means.” He says: because some of the Jews would not believe what God promised to the sons of Abraham, the other Jews will not therefore be prejudiced, so as to be said not to be worthy to receive what God promised to the faithful; seeing that the promise was so made as to profit those who believe. Therefore God, not indignant because of the faithlessness of those, that is, of the Jews, will give to the rest who believe the eternal life which he promised would come through faith in Christ; because those who did not believe made themselves unworthy without prejudice to the others. By saying this he commends the believing Jews, because it does not harm them that many of them refused to believe. ### Scripture references - Rom 3:3: quotation, high confidence - Rom 3:4: quotation, high confidence ### Translation notes - Ref 3.3 covers Rom 3:3–4a (“By no means”). ### Citation (SBL) Ambrosiaster, Rom. 3.3 (PL 17:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-3). ## Commentary on Romans 3:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-4 - Source: PL 17:73–75 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God is truthful and keeps his promises though people disbelieve; Ambrosiaster rejects the reading of Ps 51:4 that makes human sin serve God’s righteousness, since then God could not justly punish or judge. ### Latin text Eat enim Deus verax, omnis autem homo mendax, c sicut scriptum eat : Ut justificeris in sermonibus tuis, et vincas cum judicaris (Paal. L,6). Ut firmaret quod supra dixit, quod Deus in promissione sua lidclis est, et omnis homo mendax; exemplum propheticum subdidit ex psalmo quinquagesimo. quo et Deum verbis suis justificari, et hominem mendacem incredulitatis causa signavit. Utrumque enim legitur in libro Psalmorum, quia Deus justus et verax est, et omnis homo mendax (Psal. LXXXV, i5). Mendacem hominem dicit, dum non credit, quod promisit Deus; negans enim daturum quod promisit, mendax est : et dum ipse mendax cst, multis ex causis Deum mendacem pronuntiat, quando promissis ejus non credit. Igitur omnem hominem mendacem dicit, qui diffidens est de promissis Dei. Maxime tamen hoc ad Judæos pertinet, quorum causam tractat hoc loco Apostolus, qui videntes Christum, negaverunt hunc esse, quem promisit Deus; ac per hoc mendaces pronuntiantur : Deus autem verax est, qui misit Christum, sicut promisit; et sic vincit cum judicatur, quia dabit, quod daturus negatur : cum enim non ei creditur, mendax judicatur.ne autem cum dat quod judicatur non daturus, vincit, ostendens se veracem, illum autem mendacem, qui non credit verbis ejus. Videbit enim Dei Filium in majestate, quem negat: videbit et carnis resurrectionem, d et sciet victam esse perfidiam pollicitatione et veritate Dei. Nam et Christus cum judicatus est, vicit: inique enim occisus est, et reum fecit diabotum, quem jam non peccando superaverat, ut secundo victus amitteret, quos tenebat c. (Vers. 5 et 6.) Si aulem injustitia nostra Dei justitiarn commendat, quid dicemus? Numquid iniquus Deus, qui infert iram (secundum hominem dico) absit Hoc juxta sensum prophetae David dicit Apostolus : David autem quando peccaverat in causa Uriae Hethaei (II Reg. II, 4), sciens quia promissio peccatoribus dari non potest, exorat ut justificatio verborum Dei vincat judicium f quo judicantur ii qui peccant (Psal. L, 6); et poenitentem reformet sanctificans, ut det ei quod justis se daturum promisit. Ac per hoc subjecit : Si autem injustitia nostra Dei justitiam commendat, etc., id est, si quia nos peccatores sumus, Deus justificatur; iniquus crit, si vindicet. Nam si injustitia nostra ei proficeret, sine dubio iniquus erat ei damnaret peccantes; n quia injustitia nostra Deum facit justum, si peccantibus nobis det, qnod promisit sanctiso Quia quamvis peccatores fimus, refOrmamur tamen perpœnitentiam ; ut non j am peccatores, sed abluti promissionem mereamur aceiperC. NoM ergo is sonsus est in vorbis piophetæ David, cum.dicit I Tibi soli peccevi, et malum corani te feci; ul justificeris iit sermonibus tuis, et tincas cum judicaris (Ibidem), qui malevolorum hominum prava interpretatione assertiur; ut peccata bominum et maii aclus Dei justificationi pfoflciant et per mala nostra bonus apparent , et injustitia nostra illum jostum ostendat. 'Quoniam itaqud iniquus non est Deus, cum irrogat iram , jam non peccatis nostris justificatur : quia si peccatis neslris justificaretur, iniquus esset, si Vindicaret o sed quia non est inlquus, cum vindicat, manifestum -est qu'a injustitia nostra Dei justitiam nou commendat. Si autem com. mendaret, non vindicaret, quia justis est. Ac per hoc subjecit : secundum hominem , inquit, dico. Absit, hoc est, absit, ne Dens iniquus dicatur ; quia hoc homini competit, quem constat el errare, ei foHi et failere. Nam Deus hnmutnbilis perseverat, de potest non amare, quae fecit. Alioquin quomodo jutiicabit Deus hanc mundam? Verum est, quia non erat justum ut judicaret Deus mundum , si vectata ejus ipsi froficerent ( ut nutu ejus peccantes dum veniam consequunlur, Deusbonas videretur : bet si non peccarent, non videretur justus ; si enim non peccent, non habenda cui reL mittat, non eritbonus. ### English translation (Claude) “For God is truthful, but every man a liar, as it is written: That you may be justified in your words and prevail when you are judged” (Ps 51:4). To confirm what he said above, that God is faithful in his promise and every man a liar, he added a prophetic example from the fiftieth psalm, by which he marked both that God is justified in his words and that man is a liar because of unbelief. For both are read in the book of Psalms, that God is just and truthful and every man a liar (Ps 116:11). He calls a man a liar when he does not believe what God promised; for in denying that he will give what he promised, he is a liar; and while he is himself a liar, he declares God a liar for many reasons when he does not believe his promises. Therefore he calls every man a liar who distrusts the promises of God. This pertains above all to the Jews, whose case the apostle treats here, who, seeing Christ, denied that he was the one God promised; and therefore they are declared liars. But God is truthful, who sent Christ as he promised; and so he prevails when he is judged, because he will give what it is denied he will give: for when he is not believed, he is judged a liar. But when he gives what he is judged not about to give, he prevails, showing himself truthful, and the one who does not believe his words a liar. For he will see the Son of God in majesty, whom he denies; he will see too the resurrection of the flesh, and will know that faithlessness has been conquered by the promise and truth of God. For Christ also, when he was judged, prevailed: for he was unjustly killed, and made the devil guilty, whom he had already overcome by not sinning, so that, conquered a second time, he lost those whom he held. (Verses 5 and 6.) “But if our unrighteousness commends the righteousness of God, what shall we say? Is God unjust who inflicts wrath? (I speak as a man.) By no means.” The apostle says this according to the sense of the prophet David. When David had sinned in the matter of Uriah the Hittite (2 Sam 11–12), knowing that the promise cannot be given to sinners, he prays that the justification of God’s words may prevail over the judgment by which those who sin are judged (Ps 51:4), and that God may renew the penitent by sanctifying him, so as to give him what he promised to give to the righteous. And therefore he added: “But if our unrighteousness commends the righteousness of God,” and so on; that is, if God is justified because we are sinners, he will be unjust if he punishes. For if our unrighteousness profited him, he would doubtless be unjust if he condemned sinners; ... For although we have been sinners, yet we are renewed through repentance, so that, no longer sinners but washed, we may deserve to receive the promise. That is not, then, the sense of the words of the prophet David when he says, “Against you alone have I sinned, and done evil before you, that you may be justified in your words and prevail when you are judged” (Ps 51:4), which is asserted by the perverse interpretation of malicious people: that the sins of people and evil acts profit the justification of God, and that he appears good through our evils, and our unrighteousness shows him righteous. Since, then, God is not unjust when he inflicts wrath, he is not justified by our sins: for if he were justified by our sins, he would be unjust if he punished. But since he is not unjust when he punishes, it is plain that our unrighteousness does not commend the righteousness of God. If it did commend it, he would not punish, because he is just. And therefore he added: “I speak,” he says, “as a man. By no means”: that is, far be it that God should be called unjust; for this befits man, who, it is agreed, both errs and is deceived and deceives. For God remains unchangeable and cannot fail to love what he made. “Otherwise how will God judge this world?” It is true, for it would not be just for God to judge the world if its sins profited him, so that, when sinners obtain pardon by his nod, God would seem good, and if they did not sin, he would not seem just; for if they do not sin, having no one to forgive, he will not be good. ### Scripture references - Rom 3:4: quotation, high confidence - Rom 3:5: quotation, high confidence - Rom 3:6: quotation, high confidence - Ps 51:4 (50:6 Vulg.): quotation, high confidence - Ps 116:11 (115:11 Vulg.): quotation, high confidence - 2 Sam 11:15: allusion, high confidence ### Translation notes - Ref 3.4 covers Rom 3:4–6. Quotations: Ps 51:4 (Vulg. 50:6); Ps 116:11 (Vulg. 115:11; Migne’s margin gives 85:15, which has “truthful”). Allusion: 2 Sam 11–12 (Migne gives “II Reg.”, i.e. 2 Kgdms). One clause after “condemned sinners” (“quia injustitia nostra Deum facit justum, si peccantibus nobis det, qnod promisit sanctis”) is garbled in the OCR and its sense in context is unclear; it is left out of the translation and marked “…”. Other OCR slips translated by sense. ### Citation (SBL) Ambrosiaster, Rom. 3.4 (PL 17:73–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-4). ## Commentary on Romans 3:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-7 - Source: PL 17:75 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If human lies served God’s glory, sinners would not be guilty, since they would sin by God’s impulse, which is absurd. ### Latin text Si enim veritas Dti in meo mendacio abundavit in gloriam ipsius, quid adhuc ei ego tamquam peccator judicor? Manifestum est, quia si all gloriam Dei proncit mendecium hominum, ut illesnlas verus appareat, peccatores non sunt dicendi, qui peccant:; quia non voluntate, sed impuls" ejus videbuntur peccare : quod absit. ### English translation (Claude) “For if the truth of God has abounded to his glory through my lie, why am I still judged as a sinner?” It is plain that if the lie of people profits the glory of God, so that he alone appears true, those who sin are not to be called sinners; because they will seem to sin not by their own will but by his impulse: which be far from us. ### Scripture references - Rom 3:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 3.7 (PL 17:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-7). ## Commentary on Romans 3:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-8 - Source: PL 17:75 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster rejects the slander that preaching forgiveness encourages sin: those forgiven must sin no more, and sin after faith is dangerous. ### Latin text Et nOlI, sicut blasphemamur, et sicut aiunt nos quidam dicere, faciamus mala, ut veniant bona? c Nunc aperit quorum causa hæc sollicite, et cum reverentia disputat. A perversis enim hoc opponebatur, quasi hic esset sensus prædicantium remissionempeccatorum, ut facerent mala, et venirent bona, hoc est, Peccarent, ut remittendo Mis Deus videretur bonus secundum quæ supfa dicta sunt : quod blasphemium appellat, et abjicit assensu divinæ doctrinæ. Nec enim peccare debere fides tradit, quippe tutn judicaturum Deum prædicet ; sed delinquentibus consulit, ut recuperata salute , sub loge Oei viventes jam non peccent. Ideoque subjecit t Quorum damnatio justa rsl , W est , birrum hominum qui æmulatione invidiæ istud de nobis interpretantur, quod supra dictum est, damnatio justa est. Hæc enim jactabant Judæi, ut doctrinam apostolicam criminarentur, dicentes quod cum remissionem peccatorumprædicant, petcandi fomitem præbeant ; ut quasi securi homines 4 de remissione, prompre peccarent : cum constet post acceptam fidem periculosum esse peccare, et hoe prædici credentibus. ### English translation (Claude) “And not (as we are slandered, and as some say that we say), let us do evil that good may come?” Now he discloses for whose sake he argues these things so carefully and with reverence. For this was objected by perverse people, as though this were the sense of those who preach the remission of sins: that they should do evil and good would come; that is, that they should sin so that God might seem good by forgiving them, according to what was said above. This he calls blasphemy, and he rejects it with the assent of divine teaching. For faith does not teach that one ought to sin, since it preaches that God will judge; but it takes thought for those who have offended, so that, having recovered salvation, they may live under the law of God and sin no more. And therefore he added: “Whose condemnation is just”; that is, the condemnation of those people who out of envious rivalry interpret what was said above in this way about us is just. For the Jews spread these things abroad in order to slander the apostolic teaching, saying that when they preach the remission of sins they supply fuel for sinning, so that people, as if secure about remission, would sin readily; whereas it is agreed that after receiving the faith it is dangerous to sin, and this is preached to believers. ### Scripture references - Rom 3:8: quotation, high confidence ### Translation notes - Ambrosiaster attributes the slander to the Jews; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.8 (PL 17:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-8). ## Commentary on Romans 3:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-9 - Source: PL 17:75 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Jews and Greeks alike are under sin, as Paul has shown, and he confirms it from Scripture. ### Latin text Quid ergo? præcellimus cos? Nequaquum. Causati enim sumus Judæos et Græcos omnes sub peccato esse. Hocest, quid adhuc immoramur latius loquentes' Ostendimus enim redditis causis; tam Judæos quam Græcos, omnes reos esse, ideoque frustra legem seirvari. Primum enim Graecis ostendit itos juxta legem naturae, et quod neque Legent Moyxis reciperent; quamobrem pessima corum et pergravissima causa. Deinde etiam Judaeos ostendit rens, qui sub lege Dgi vi'vere videntur, ae sibi merito patrum defenderent dignitatem , cxeo præcipuc, qtiod promissionem patrum spreverint, Dei gratiam in irritum deducentes. AiJ quamrent firmandam exemplum propheticum subdidit ex psalmo tertio decimo dicens : ### English translation (Claude) “What then? Are we better than they? Not at all. For we have charged that Jews and Greeks are all under sin.” That is, why do we still linger speaking at length? For we have shown, with reasons given, that Jews as well as Greeks are all guilty, and therefore that the law is kept in vain. For first he showed the Greeks to be guilty according to the law of nature, and because they would not receive the law of Moses either; for which reason their case is the worst and most grievous. Then he showed the Jews too to be guilty, who seem to live under the law of God and claimed dignity for themselves by the merit of the fathers, chiefly on this ground, that they spurned the promise of the fathers, bringing the grace of God to nothing. To confirm this matter he added a prophetic example from the thirteenth psalm, saying: ### Scripture references - Rom 3:9: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin “praecellimus eos?” (“are we better than they?”) and “causati sumus” (“we have charged”). ### Citation (SBL) Ambrosiaster, Rom. 3.9 (PL 17:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-9). ## Commentary on Romans 3:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-10 - Source: PL 17:75 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster comments on the psalm catena of Rom 3:10–12: none is righteous or seeks God, as Asa did not in his illness. ### Latin text Sicut scriptumest, quia non est justus quisqun in (Psal. XIII, it et seq.). Ab injustitia cœpit mala opera eorumenumerare, et partim pejorasubjicere; at manifestaret iii his nullam spem Vidert, nisi implorent misericordiam Christi ; qui peccat dimittit. (Vers. 11 et 12.) Deinde adjecit.Non est intelligens. Verum est, qnia si daret operam intelligere, injustus non osset. Non est requirens Deum. Necistud occultumest, quia si intelligeret qUid prodesset, Deum quæreret : et non sicut Asa rex inda, qui post mutar Dei beneficla sic depravatus est; wt infirmitatem pedum passus, propheta præsente, non quæreret Deum. Omnesdeclinaverunt, simul inutilesfacti siM (III Reg. XV, 23). Nemini dubium, quia omnes non quæientes Deuin, inclinantur, nt auxilium requiranta vanitate : vanitas autem est idolum; ideo inutiles Hunt. Non esl qui faciat bonum, non est usque ad unum. Quia neglecto Deo, mutiles facti sunt, bonum utique faeerc non possunt ; jam enim depravaii proficiunt in pejus. ### English translation (Claude) “As it is written: For there is no one righteous” (Ps 14:1ff.). He began to list their evil works from unrighteousness, and to add worse ones in part, to make plain that there is no hope to be seen in them unless they implore the mercy of Christ, who forgives sins. (Verses 11 and 12.) Then he added: “There is no one who understands.” It is true, for if he took pains to understand, he would not be unrighteous. “There is no one who seeks God.” Nor is this hidden, for if he understood what would profit, he would seek God; and not like Asa king of Judah, who after the great benefits of God became so depraved that, suffering a disease of the feet, he did not seek God, though a prophet was present (1 Kgs 15:23). “All have turned aside, together they have become useless.” No one doubts that all who do not seek God turn aside, so as to seek help from vanity; and vanity is an idol; therefore they become useless. “There is no one who does good, there is not even one.” Because, having neglected God, they have become useless, they certainly cannot do good; for, being already depraved, they go on to worse. ### Scripture references - Rom 3:10: quotation, high confidence - Rom 3:11: quotation, high confidence - Rom 3:12: quotation, high confidence - Ps 14:1: quotation, high confidence - Ps 14:3: quotation, high confidence - 1 Kgs 15:23: allusion, high confidence - 2 Chr 16:12: allusion, high confidence ### Translation notes - Ref 3.10 covers Rom 3:10–12. Quotation: Ps 14:1–3 (Vulg. 13), also Ps 53:1–3. Allusion: Asa’s disease of the feet, 1 Kgs 15:23 with 2 Chr 16:12 (where he sought physicians, not the Lord); “a prophet was present” recalls Hanani (2 Chr 16:7). ### Citation (SBL) Ambrosiaster, Rom. 3.10 (PL 17:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-10). ## Commentary on Romans 3:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-15 - Source: PL 17:75–77 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster comments on Rom 3:13–15: the deceit, cursing and bloodshed of the wicked, who killed the prophets. ### Latin text Sepulcrum patens est gutlur corum. Jam malis mancipati bonos, si posset fieri, devoraYc volebant ; ut sicut sepulcrum patet ad recipienda cadavera, ita et adversus bonos guttur eorum. Linguissuis doloseagebant.Qui tammalisoperibusassueverant, quæ loquebantur, in fallacia,erint. Venenumaspirtum sub labiis eorum. Hoc dicit, quia verua hujusmodihominum muscipula sunt. Ad hoc enim luquuntur,ut decipiant; ut sicut per labiaserperitis venenuminfunditur, ita et per labia eorum dolus et circumventiones. . (Vers.M.) Quorum os maledictioneet amatritudine plenumest. Manifestumest quia contrabpnos mali semper maledicta ei amaraproponunt, in convicium illorum. prorumpentes et detractionem. (Vers, 15) Veloc ea pedes eorum adeffundeudum sanguinem, Hocde qece propphetarum ,dixit, quos .occiderunt impigre,ad honum ad parricidium veloces. ### English translation (Claude) “Their throat is an open tomb.” Already enslaved to evils, they wished, if it could be done, to devour the good; so that as a tomb lies open to receive corpses, so their throat lies open against the good. “With their tongues they acted deceitfully.” Those who had grown so used to evil works spoke deceitfully. “The poison of asps is under their lips.” He says this because the words of such people are traps. For they speak in order to deceive; so that as poison is poured in through a serpent’s lips, so too deceit and trickery through their lips. (Verse 14.) “Whose mouth is full of cursing and bitterness.” It is plain that the wicked always set forth curses and bitter things against the good, breaking out into abuse and detraction of them. (Verse 15.) “Their feet are swift to shed blood.” He said this of the slaughter of the prophets, whom they killed eagerly, swift to murder. ### Scripture references - Rom 3:13: quotation, high confidence - Rom 3:14: quotation, high confidence - Rom 3:15: quotation, high confidence - Ps 5:9 (5:10 Vulg.): quotation, high confidence - Ps 140:3 (139:4 Vulg.): quotation, high confidence - Ps 10:7 (9:28 Vulg.): quotation, high confidence - Isa 59:7: quotation, high confidence ### Translation notes - Ref 3.15 begins with the lemma of Rom 3:13 (“Their throat is an open tomb”) and covers 3:13–15; the verse number of the staged ref does not match its first lemma. Quotations from Ps 5:9; 140:3 (Vulg. 139:4); 10:7 (Vulg. 9:28); Isa 59:7. ### Citation (SBL) Ambrosiaster, Rom. 3.15 (PL 17:75–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-15). ## Commentary on Romans 3:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-16 - Source: PL 17:77 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The wicked choose the way of affliction leading to Gehenna instead of the peaceful way to God. ### Latin text Contritio et infelicitas in ,viis eorum. Quoniam citati erant ad malefaciendum, iter ipsorum vel. gressumtribulatum et infelicem prononuntiat. Et vimu pacisa Nan cognoverunt, Via pacis lenjs est et inturbata ; omnisenim bona vita tranquilla est et actus modesti ipsi sunt pacifici,, et per islos itur ad Deum. llli ergonolentes haM scire, elegerunt viam tribulationem, per quam itur in gehennam ### English translation (Claude) “Ruin and misery are in their ways.” Since they were roused to do evil, he declares their journey or step afflicted and unhappy. “And the way of peace they have not known.” The way of peace is gentle and undisturbed; for every good life is tranquil, and modest acts are themselves peaceable, and by them one goes to God. They, then, unwilling to know this, chose the way of affliction, by which one goes to Gehenna. ### Scripture references - Rom 3:16: quotation, high confidence - Rom 3:17: quotation, high confidence - Isa 59:8: quotation, high confidence ### Translation notes - Ref 3.16 covers Rom 3:16–17. Quotation: Isa 59:7–8. ### Citation (SBL) Ambrosiaster, Rom. 3.16 (PL 17:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-16). ## Commentary on Romans 3:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-17 - Source: PL 17:77 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains the lack of the fear of God and argues that Paul’s “all” means the wicked part of the people, since there are always two peoples in one nation. ### Latin text Nonestlimpr Dei ante oculos oer*m. Quoniam hujusmodisinesencusunt, ,Dei timorem non habeni : Initiumenim sapientiæ timor Domni, disitSalomon(Proverb. I, 7). Et uon dixit timorem Dei hosami tobece,sed : Non eit, inquit, timor Dei , ante oculoseorum. Videntesenim tam maligna opera suai et nonhorrentest timorem Dei dicuntur ante oculosnonhabere. Istosomnes et propheta Hiereoiaissignificat, dicens trater cætera : Tunc omnes insurrexerunt in prophetamDomini, volentes oceidere cum. Et sequitur : Omnis autempopulusnon permifit (Jerem.XXVI,8,46). lllos ergo omnesdicit, sed malos; et hos omnes, sed bonos. Neque enim quia dicit : Omnesdeclinaverunt, totum penitus plebem significat, sed hancpartem plebissicut et memoratusprepheteta refert : In quaonmes mali se condiderunt. Semper enim duo populisuht in una plebe. Hic est ergo populusquemmerepatDominus sub nomine Hieruealom, dicens : Hierusalem, Hierusalem, quæoccidis prophetas (Matth. XXIII, 37). et alio loco : Veneratio, ait:malaet aduUera, at : Natiosperarum (Ibid. XII?39). De hujusmodiqeritur etiampropheta Esaias, dicens : Vœ genti peccatrici, semen possimum (Esai.i, 4) !Per malamenim vuntatem, dum frwetusmalosfaciunt, semen pessimum sunt. Et quia si voluerint, posSUM conventi, vox probat Apostoli in aliaEpistotadicentis : Eramuset nos aliquando natura filiimœ,sicut et cœteri (Ephes, H, 3). Scimus autem quoniam quæcumque Lex taquitur, iis qui in lege suntLoquitur. Manifestum est quia hos increpat Lex, qui et primum nen crediderunt duci suo Moysi, neque prophetis parentibus suis, quos et persequentes occiderunt, neque apostolis cognatis spis secundum carnem, quorum sanguinem effuderunt, semper impii, et in Deum rebelles ; ut per legem damnentur, cujus auctoritatem comtemnendamputerunt. Siput enim omnium malorum b mia est causa in malo, ita et cunctorum bonorum. In istis ergo omnium similiumarguitur malum.ad Judæorum confusionem perlinent f qui sibi et parentibus suis testimoniumex lege ferebant. ### English translation (Claude) “There is no fear of God before their eyes.” Since they are of such a mind, they do not have the fear of God: for “the fear of the Lord is the beginning of wisdom,” said Solomon (Prov 1:7). And he did not say that they lack the fear of God, but: “There is no fear of God,” he says, “before their eyes.” For seeing their works so malicious and not shuddering, they are said not to have the fear of God before their eyes. All these the prophet Jeremiah too signifies, saying among other things: “Then all rose up against the prophet of the Lord, wishing to kill him.” And it follows: “But all the people did not permit it” (Jer 26:8, 24). By the first “all,” then, he means the wicked; by the second “all,” the good. For when he says, “All have turned aside,” he does not signify the whole people entirely, but this part of the people, as the prophet mentioned relates: “in which all the wicked established themselves.” For there are always two peoples in one nation. This, then, is the people whom the Lord grieves over under the name of Jerusalem, saying: “Jerusalem, Jerusalem, who kill the prophets” (Matt 23:37); and in another place: “An evil and adulterous generation,” and, “brood of vipers” (Matt 12:39, 34). Of such the prophet Isaiah too complains, saying: “Woe to a sinful nation, a most wicked seed!” (Isa 1:4). For through an evil will, while they produce evil fruits, they are a most wicked seed. And that they could be converted if they wished, the word of the apostle proves, saying in another letter: “We too were once by nature children of wrath, as the rest” (Eph 2:3). “But we know that whatever the law says, it speaks to those who are in the law.” It is plain that the law rebukes those who first did not believe their leader Moses, nor the prophets their kinsmen, whom they persecuted and killed, nor the apostles their relatives according to the flesh, whose blood they shed, always ungodly and rebellious against God; so that they are condemned through the law whose authority they thought should be despised. For as there is one cause of all evils in an evil person, so also of all goods. In these, then, the evil of all who are like them is rebuked. These things pertain to the confusion of the Jews, who claimed testimony from the law for themselves and their fathers. ### Scripture references - Rom 3:18: quotation, high confidence - Rom 3:19: quotation, high confidence - Ps 36:1 (35:2 Vulg.): quotation, high confidence - Prov 1:7: quotation, high confidence - Jer 26:8: quotation, high confidence - Jer 26:24: quotation, medium confidence - Matt 23:37: quotation, high confidence - Matt 12:39: quotation, high confidence - Matt 12:34: quotation, high confidence - Isa 1:4: quotation, high confidence - Eph 2:3: quotation, high confidence ### Translation notes - Ref 3.17 begins with the lemma of Rom 3:18 (“There is no fear of God before their eyes”) and continues with Rom 3:19a (“Whatever the law says …”); the verse number of the staged ref does not match its first lemma. Quotations: Prov 1:7; Jer 26:8, 24 (Migne gives 26:8, 16); Matt 23:37; 12:39, 34; Isa 1:4; Eph 2:3; Ps 36:1 (Vulg. 35:2). The words “in which all the wicked established themselves” are an unidentified prophetic phrase. The sentence “For as there is one cause …” is garbled in the OCR; translated by sense. His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.17 (PL 17:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-17). ## Commentary on Romans 3:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-19 - Source: PL 17:77–79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says that all, Jews and gentiles, are guilty and need God’s mercy; no one is justified before God by the law, which gives a temporal righteousness, but by faith; and he distinguishes three parts of the law. ### Latin text Ut omne os obstruatur,et subditus fiat omnis mundus Deo. Hoc dicit, quia Judaeis in peccatis constrictis # omnis mundus subditus fit Deo. Nulli enim dubium est, quia pagani obruti sunt delictis et impietatibus, ac per hoc tolus mundus Deo prostratusest, ut possit cad indulgentiam pervenire ; quia omnismundus Judaei prant et gentiles, a quibussegregati sunt fideles.Quando ero Judaeos qui legemacceperunt a Deo, et quibus facta promissio est, peccatis probat obnoxios, dubium non est omnes Græcos reos esse mortis. Quamobrem : Omine os obstruatur,ait, et sub ditus fiatomnis mundus Deo ; dumomnes rei ,probati ipdigent misericordia Dei, tam Judai, quam etiam Graeci. (Yers. £0.) Quoniamguidem non justificabitur ex operibus Legis omnis caro coramDeo. Non ideo minime justificatos homines asserit apud Deum ; quia legem justitiæ npn servaverunt in præceptis : sed quia sacramentum mysterii Dei, quod in Christo est, eredere noluerunt. Per boc enim decrevit Dens justificare hominemt non legem, quia lea ad tempusjustificat, ,non apud Deum. Ideo legem scrvantesin tempore, justi suntwp apud Deum ; quia fides per quam justificantur homines apud Deum, non cst in eis. Majorenipi fides est, quamlex; quia lex ad nospertinet, fidesadPeum. Idcirco lex temporalem habet justitiam, fides aeternam. Nam ornnem carnemdicens omnem hominem significavit, sicut et propheta Esaias ait; Et videbitomniscaro salutare Dei (Efai. it,., 5); id esi, videbit,omnis homo Christum Dei, inquo salus omnium continetur. Et idcirco carnesignificantur, qpia pepcafjs pbnoxii sunt. Sicut enim justitia spiritales facit, ita et delicia carnales ; ut ex actu nomenaccipiat homo, Per legem enim cognitio peccati: per fjdem autem abolitio ;ideo sequenda fjdes est. Quæ est hac lex, per quamdicit cogtitum e§£ e peccatum> et cognitum quomodo? Videmus epUm veteres nonjgnorasse peccatum ; qui et Joseph in carcerem missus est, licet per calumniam (Gen. XXXIX, 2Q); et piucerna et pistor Pharaonis, capa peccati, (Gen. XL, 3). Quomodo ergo,latebant peccata ? Triplex quidem lcx est; ila ut primapar; de sacramento.divinitatis sitDei; secundaautem quæcongruit legi paturali, quæ interdicit peccatum : tertia vero factorum, id est, sabbati, neomeniæ, circumcisionis, etc. Hæc est ergo lex naturalis, quæ per Moysen parlim reformata, partim auctoritas ejus firmata in viliis cohibendis, cognitum fecit peccatum; non quod lateret, sicut dixi: a sed ostendit peccata quæ fiunt, non impune futura apud Deum; ne forte quis ad tempus evadens, legem illusisse putaretur. Hoc est quod lea ostendit. ### English translation (Claude) “So that every mouth may be stopped, and the whole world may become subject to God.” He says this because, once the Jews are bound in sins, the whole world becomes subject to God. For no one doubts that the pagans are buried in offences and ungodliness, and therefore the whole world lies prostrate before God, so that it can come to pardon; for the whole world was Jews and gentiles, from whom the faithful have been separated. When, then, he proves that the Jews, who received the law from God and to whom the promise was made, are liable to sins, there is no doubt that all Greeks are guilty of death. Therefore he says: “So that every mouth may be stopped, and the whole world may become subject to God,” while all, proved guilty, need the mercy of God, Jews as well as Greeks. (Verse 20.) “Since by the works of the law no flesh will be justified before God.” He asserts that people are not justified before God, not because they did not keep the law of righteousness in its precepts, but because they would not believe the sacrament of the mystery of God which is in Christ. For through this God decreed to justify man, not through the law, since the law justifies for a time, not before God. Therefore those who keep the law in time are righteous, but not before God; because the faith through which people are justified before God is not in them. For faith is greater than the law, because the law pertains to us, faith to God. Therefore the law has a temporal righteousness, faith an eternal one. For by saying “all flesh” he signified every person, as the prophet Isaiah also says: “And all flesh will see the salvation of God” (Isa 40:5), that is, every person will see the Christ of God, in whom the salvation of all is contained. And they are signified as flesh because they are liable to sins. For as righteousness makes people spiritual, so offences make them carnal; so that a person takes his name from his conduct. “For through the law is the knowledge of sin”; but through faith its abolition; therefore faith is to be followed. What is this law through which he says sin is made known, and made known how? For we see that the ancients were not ignorant of sin; for Joseph too was sent to prison, though by slander (Gen 39:20), and Pharaoh’s cupbearer and baker, because of sin (Gen 40:3). How, then, were sins hidden? The law is threefold: so that the first part concerns the sacrament of the divinity of God; the second is that which agrees with the natural law, which forbids sin; and the third is that of deeds, that is, of the sabbath, the new moon, circumcision, and so on. This, then, is the natural law, which, partly renewed through Moses, and partly with its authority confirmed in restraining vices, made sin known; not that it was hidden, as I said, but it showed that the sins which are committed will not go unpunished before God, lest perhaps someone escaping for a time should be thought to have mocked the law. This is what the law shows. ### Scripture references - Rom 3:19: quotation, high confidence - Rom 3:20: quotation, high confidence - Isa 40:5: quotation, high confidence - Luke 3:6: allusion, medium confidence - Gen 39:20: allusion, high confidence - Gen 40:3: allusion, high confidence ### Translation notes - Ref 3.19 covers Rom 3:19b–20. Quotations: Isa 40:5 (LXX wording, as in Luke 3:6); Gen 39:20; 40:3. Ambrosiaster’s threefold law (divinity, natural law, deeds such as sabbath and circumcision) is his own scheme; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.19 (PL 17:77–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-19). ## Commentary on Romans 3:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-21 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s righteousness, which forgives those the law condemned, came without the ceremonial law but was foretold by it; it is called righteousness because God keeps his promise. ### Latin text Nunc vero sine lege justitia Dei manifestata est, testimonium habens a lege et prophetis. Apertum est quia justitia Dei sine Lege apparuit, sed sinc lege sabbati et circumcisionis ct neomeniæ et vindictae ; non tamen sine sacramento divinitatis Dei: quippe cum justitia Dei de sacramento Dei sit. Nam quando quos lex reos tcnebat, justitia Dei ignovit illis, sine lege utique hoc fecit; quia in quos lex vindicatura erat, haec donavit illis peccatum. Et ne hoc forte contra legem factum putaretur, adjecit justitiam Dei testimonium habere ex Lege et prophetis, hoc est, quia ipsa Lex ex alia parte olim istud futurum dixerat; quia venturus erat, qui homines salvaret ( Esai. xix , 20 ) : quod legi concessum non erat, ut peccata donaret. Ideo autem justitia Dei dicta est, quæ videtur esse miscricordia ; quia de promissione originem habet: et cum promissum Dei redditur, justitia Dei dicitur. Justitia enim est, quia redditum est, quod promissum est: et cum suscipit confugicntes ad se , justitia dicitur; quia non suscipere confugientem iniquitas est. ### English translation (Claude) “But now without the law the righteousness of God has been manifested, having testimony from the law and the prophets.” It is clear that the righteousness of God appeared without the law, but without the law of the sabbath and circumcision and the new moon and vengeance; not, however, without the sacrament of the divinity of God, since the righteousness of God is from the sacrament of God. For when the righteousness of God pardoned those whom the law held guilty, it certainly did this without the law; because on those whom the law would have punished, it bestowed forgiveness of sin. And lest this should be thought done against the law, he added that the righteousness of God has testimony from the law and the prophets; that is, the law itself in another part had long ago said that this would come; for one was to come who would save people (Isa 19:20), which was not granted to the law, to forgive sins. It is called the righteousness of God, though it seems to be mercy, because it has its origin from the promise; and when the promise of God is fulfilled, it is called the righteousness of God. For it is righteousness, because what was promised has been rendered; and when he receives those who flee to him, it is called righteousness, because not to receive one who flees for refuge is iniquity. ### Scripture references - Rom 3:21: quotation, high confidence - Isa 19:20: allusion, medium confidence ### Translation notes - Allusion: Isa 19:20 (“a saviour who will save them”). ### Citation (SBL) Ambrosiaster, Rom. 3.21 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-21). ## Commentary on Romans 3:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-22 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s righteousness is the manifestation of Christ, received by all who believe, Jew or Greek. ### Latin text Justitia autem Dei pcr fidem Jesu Christi. Quid est aliud per fidem Jesu Christi, nisi quia ipsa Dei justitia manifestatio Christi est ? Per fidem enim prædicationis Jesu Christi agnoscitur donum dudum promissum a Deo, vel sumitur. In omnes vel super omnes, qui credunt, hoc est, super omnes Judæos et Græcos credentes veri Dei justitiam. ### English translation (Claude) “But the righteousness of God through faith in Jesus Christ.” What else is “through faith in Jesus Christ” but that the very righteousness of God is the manifestation of Christ? For through faith in the preaching of Jesus Christ the gift long promised by God is recognized, or received. “Toward all and upon all who believe,” that is, upon all Jews and Greeks who believe the righteousness of the true God. ### Scripture references - Rom 3:22: quotation, high confidence ### Translation notes - Ambrosiaster’s text has “in omnes vel super omnes” (“toward all and upon all”), with the Western and Byzantine Greek. ### Citation (SBL) Ambrosiaster, Rom. 3.22 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-22). ## Commentary on Romans 3:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-23 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: All, Jews and Greeks, even priests, have sinned; Christ’s death profited all, teaching the living and rescuing all from the underworld. ### Latin text Non enim est dittinctio; omnes enim peccaverunt, et egent gloria Dei. Quia dixerat super omnes Judxos et Græcos Dei b esse justitiam, ut hoc probaret, adjecit: Omnes enim, ait, peccaverunt. Hoc generaliter accipiendum, ut intelligantur tam Judæi quam Græci; unde ait: Non eat distinctio; omnes cnim hic comprehendit, etiam et sacerdotes, ut ostenderet nihil profuisse legem sine fide.Sic enim lex data cst, ut fides esset in lege, quai luturam speraret salutem. Quamobrem mors Christi omnibus profecit, quia et hic in sæculo quid credendum et observandum est, docuit : et de inferno omnes eripuit. ### English translation (Claude) “For there is no distinction; for all have sinned and lack the glory of God.” Because he had said that the righteousness of God is upon all Jews and Greeks, to prove this he added: “For all,” he says, “have sinned.” This is to be taken generally, so that both Jews and Greeks are understood; hence he says, “There is no distinction”; for here he includes all, even the priests, to show that the law profited nothing without faith. For the law was given in such a way that there should be faith in the law, which hoped for the salvation to come. Therefore the death of Christ profited all, because he both taught here in the world what is to be believed and observed, and rescued all from the underworld. ### Scripture references - Rom 3:23: quotation, high confidence - 1 Pet 3:19: echo, low confidence ### Translation notes - “and rescued all from the underworld” (de inferno omnes eripuit): Ambrosiaster’s statement, translated as written (cf. 1 Pet 3:19). ### Citation (SBL) Ambrosiaster, Rom. 3.23 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-23). ## Commentary on Romans 3:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-24 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers are justified freely by faith alone, through Christ’s redemption, by which the devil, seizing Christ, lost all whom he held. ### Latin text . Justificati gratis per gratiam ipsius. Justificati sunt gratis, quia nihil operar 'es, neque vicern reddentes, sola fide justificati sunt dono Dei. Per redemptionem quæ est in Christo Jesu. Gratiam Dei in Christo esse testatur; quia voluntate Dei a Christo redempti sumus ; ut manu missi justificaremur, sicut et ad Galalas dicit: c Christus nos redemit (Galat. III, 13), offerens se pro nobis. Permisit enim se diabolo saevienti, sed impræscio. Putans autem se Christum posse retinere, veluti accepit eum : sed quia virtutem ejus ferre non potuit, omnes quos tcnebat, simul cum illo amisit. ### English translation (Claude) “Justified freely by his grace.” They are justified freely, because, doing nothing and making no return, they have been justified by faith alone, by the gift of God. “Through the redemption which is in Christ Jesus.” He testifies that the grace of God is in Christ, because by the will of God we have been redeemed by Christ, so that, set free like slaves by manumission, we might be justified; as he also says to the Galatians: “Christ redeemed us” (Gal 3:13), offering himself for us. For he gave himself up to the raging devil, but the devil did not foresee. Thinking that he could hold Christ, he received him as it were; but because he could not bear his power, he lost, together with him, all whom he held. ### Scripture references - Rom 3:24: quotation, high confidence - Gal 3:13: quotation, high confidence ### Translation notes - “sola fide justificati sunt dono Dei”: translated as written. Quotation: Gal 3:13. The image of the devil deceived into seizing Christ and losing his captives is the commentator’s; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.24 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-24). ## Commentary on Romans 3:25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-25 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: In Christ God determined to be propitious to those who believe, freeing them by his blood. ### Latin text Quem proposuit Deus propitiatorem fidei. Hoc dicit quia in Christo proposuit Deus, id est, disposuit propitium se futurum humano generi, si credant. In sanguine ipsius. Ideo in sanguine ipsius, quia morte ejus liberati sumus; ut et manifestaret ilium mortuum , et mortem passionc ejus damnaret. ### English translation (Claude) “Whom God set forth as a propitiator of faith.” He says this because in Christ God set forth, that is, determined, that he would be propitious to the human race if they believe. “In his blood.” “In his blood” because we have been freed by his death; so that he might both show him dead and condemn death by his suffering. ### Scripture references - Rom 3:25: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin reads “propitiatorem fidei” (“a propitiator of faith”), without “through” before “faith”. ### Citation (SBL) Ambrosiaster, Rom. 3.25 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-25). ## Commentary on Romans 3:26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-26 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God showed his righteousness by keeping his long-promised purpose to forgive sins through Christ, for gentiles as well as Jews, justifying the one who believes. ### Latin text Ad ostensionem justitiæ luce, hoc est, ut promissum suum palam faceret, quo nos a peccatis liberaret, sicut ante promiserat; quod cum implevit, justum se ostendit. Propter propositum præcedentium delictorum, in patientia Dei. Sciens Deus propositum benignitatis suæ quo censuit peccatoribus subvenire, tam iis qni sunt apud superos, quam iis qui in inferno tenebantur; utrosque diutissime exspectavit, evacuans scntentiam , qua justum videtur omnes damnari; ut ostenderet nobis , quod olim decreverat liberarc genus humanum per Christum, sicut promisit per Hieremiam prophetam, dicens : Propitius ero iniquitatibus eorum, et delictorum illorum non memorabor (Jerem. xxxi, 54). Et ne forte hoc donum solis Judxis promisisse videretur, per Esaiam dicit: Domus mea domus orationis vocabitur in omnibus gentibus (Esai. LVI, 7). Quamvis enim Judaismo facta promissio sit, sed præscius Deus eo quod douuni ejus reprobaturi essent impii Judæi, gentes se ad percipiendam gratiam suam promisit admiuere, quarum æmulatione in iram missi cruciarentur impii Judæi. In hoc tempore, id est, tempore nostro, quo dedit Deus, quod olim promiserat dandum tempore, quo dedit. Ut sit justus justificans eum, qui est ex fide Jesu Christi. Recte ait, quia ut sit justus, dedit quod promisit: hoc autem promisit, justificare se credentes in Christo. Dicit autem in Habacuc: Justus autem ex fide vivit (-Habac. II, 4); ut dum Dei fidem habet et Christi, sit justus. ### English translation (Claude) “For the showing of his righteousness”: that is, to make public his promise by which he would free us from sins, as he had promised beforehand; and when he fulfilled it, he showed himself righteous. “Because of the purpose concerning previous offences, in the patience of God.” God, knowing the purpose of his kindness by which he resolved to help sinners, both those who are among the living and those who were held in the underworld, waited a very long time for both, setting aside the sentence by which it seems just that all should be condemned; so as to show us that he had long ago decreed to free the human race through Christ, as he promised through the prophet Jeremiah, saying: “I will be propitious to their iniquities, and their offences I will not remember” (Jer 31:34). And lest perhaps he should seem to have promised this gift to the Jews alone, he says through Isaiah: “My house will be called a house of prayer among all nations” (Isa 56:7). For though the promise was made to Judaism, God, foreknowing that the ungodly Jews would reject his gift, promised that he would admit the nations to receive his grace, so that the ungodly Jews, provoked to anger by rivalry with them, would be tormented. “In this time,” that is, in our time, in which God gave what he had long ago promised to give, at the time when he gave it. “That he may be righteous, justifying the one who is of faith in Jesus Christ.” He rightly says that in order to be righteous he gave what he promised; and he promised this, to justify those who believe in Christ. And he says in Habakkuk: “But the righteous lives from faith” (Hab 2:4); so that, while he has faith in God and in Christ, he may be righteous. ### Scripture references - Rom 3:25: quotation, high confidence - Rom 3:26: quotation, high confidence - Jer 31:34: quotation, high confidence - Isa 56:7: quotation, high confidence - Hab 2:4: quotation, high confidence - Rom 11:11: allusion, low confidence ### Translation notes - Ref 3.26 covers Rom 3:25b–26. Ambrosiaster’s Old Latin reads “propter propositum” (“because of the purpose”), where the Greek has “because of the passing over” (πάρεσιν). Quotations: Jer 31:34 (Vulg. 31:34; Migne gives 31:54); Isa 56:7; Hab 2:4. His statement about the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.26 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-26). ## Commentary on Romans 3:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-27 - Source: PL 17:79 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Boasting in the law or in descent from Abraham is excluded, since justification is only by faith. ### Latin text Ubi est ergo gloriatio tua? Exclusa est. Per quam legem ? factorum ? Non, sed per legem fidei. Reddita ratione, ad eos loquitur, qui agunt sub lege, quod sine causa glorientur, blandientes sibi de lege, et propter quod genus sint Abrahae, videntes non justificari hominem apud Deum, nisi per fidem. ### English translation (Claude) “Where, then, is your boasting? It is excluded. By what law? Of works? No, but by the law of faith.” Having given the reason, he speaks to those who live under the law, that they boast without cause, flattering themselves about the law and because they are the race of Abraham, when they see that a person is not justified before God except through faith. ### Scripture references - Rom 3:27: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 3.27 (PL 17:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-27). ## Commentary on Romans 3:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-28 - Source: PL 17:79–81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes the works of the law to be circumcision, new moons and the sabbath, without which a believing gentile is justified. ### Latin text Arbitramur enim justificari hominem per fidem sine operibus legis. Gentilem dicit hominem pro certo haberi, quod justificetur credens, nulla faciens opera legis, id est, sine circumcisione, aut neomeniis, aut veneratione sabbati. ### English translation (Claude) “For we hold that a person is justified through faith without the works of the law.” He says that it is held for certain that a gentile is justified by believing, doing no works of the law, that is, without circumcision, or new moons, or veneration of the sabbath. ### Scripture references - Rom 3:28: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 3.28 (PL 17:79–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-28). ## Commentary on Romans 3:29 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-29 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God is God of the gentiles too, as the mixed multitude in the Exodus and the gentile Cornelius show. ### Latin text All Judæorum Deus tantum? nonne et gentium? Immo et gentium. Sine dubio omnjum Deus unus est. Nec enim soli Judæi possunt sibi vindicare, quod Deus illorum non etiam gentium sit; cum retegant ab uno Adam omnium esse originem, et nullum advenam volentem ad legem accedere, prohiberi. Denique aliquanti exierunt cum illis a in eremum de Ægyptiis, quos suscipere jubentur ( Exod. XII, 28 et seq.), tantum ut circumciderentur, et pariter cum illis ederent azyma vel pascha, nee nou et Cornelium donum Dei accepisse gentilem non judaizantem, et quod justificatus sit, divino testimonio comprobatum ( Act. x, 31). ### English translation (Claude) “Or is he God of the Jews only? Is he not also of the gentiles? Yes, of the gentiles also.” Without doubt the one God is God of all. For the Jews alone cannot claim that their God is not also God of the gentiles, since they acknowledge that the origin of all is from one Adam, and that no stranger willing to come to the law is forbidden. Indeed some of the Egyptians went out with them into the desert, whom they were commanded to receive (Exod 12:38ff.), provided only that they were circumcised and ate the unleavened bread or Passover together with them; and also that Cornelius, a gentile not living as a Jew, received the gift of God, and that he was justified was proved by divine testimony (Acts 10:31). ### Scripture references - Rom 3:29: quotation, high confidence - Exod 12:38: allusion, high confidence - Exod 12:48: allusion, high confidence - Acts 10:31: allusion, high confidence ### Translation notes - Allusions: Exod 12:38, 48 (the mixed multitude; circumcision before eating the Passover); Acts 10:31. Migne’s margin gives Exod 12:28. ### Citation (SBL) Ambrosiaster, Rom. 3.29 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-29). ## Commentary on Romans 3:30 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-30 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The one God justifies Jews and gentiles alike by faith, so that circumcision neither helps nor uncircumcision harms. ### Latin text Quoniam quidem unus Deus, qui justificavit circumcisionem ex fide et praeputium per fidem. In circumcisione Judæos sigmlicat, eo quod ex fide promissionis justificati sunt, credentes hunc esse Christum, quem in lege promiserat Deas. In præputio vero gentiles significat per Christi fidem justificatos apud Deum. Tam enim gentiles, quam Judaeus non aliter quam credentes justificavit; quia enim omnium unus est Deus, una ratione omnes justificavit. Quid ergo prodest carnis circumcisio, aut quid obest præputium; quando dignitatem et meritum non facit nisi fides? ### English translation (Claude) “Since indeed there is one God, who justified the circumcision from faith and the uncircumcision through faith.” By circumcision he signifies the Jews, because they have been justified from faith in the promise, believing that this is the Christ whom God had promised in the law. By uncircumcision he signifies the gentiles, justified before God through faith in Christ. For he justified the gentiles as well as the Jew in no other way than by believing; for since there is one God of all, he justified all by one principle. What, then, does circumcision of the flesh profit, or what does uncircumcision harm, when nothing but faith gives dignity and merit? ### Scripture references - Rom 3:30: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin has the past tense “justificavit” (“justified”), where the Greek has the future. ### Citation (SBL) Ambrosiaster, Rom. 3.30 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-30). ## Commentary on Romans 3:31 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/3-1/#p-3-31 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Faith establishes the law by showing that what it foretold has come; the law itself foretold its own end, as Daniel, Jeremiah and the Lord show. ### Latin text Legem ergo evacuamus per fidem? Absit: sed legem statuimus. Non utique lex exinanitur per fidem, sed adimpletur; firmatur enim status ejus, quando quod futurum dixit, fides istud advenisse testatur. Hoc propter Judaeos, qui putant fidem Christi lesi esse inimicam, ignorantes sensum legis. Non i ergo evacuat legero, cum illam cessare debcre jam docet; quia tempore suo recte illam datam asserit, sed jam agere non debere. In ipsa enim lege dictum est, tempore exsolutæ promissionis legem cessare debere; Angelus enim Gabriel Danieli pro. phetae desiderium hujus rei sciendae habenti ostendit (Dan. ix , 25), inter cætera dicens, adveniente Cbristo, chrisma, id est, unctionem regalem ces.. sare, quæ potestas intelligitur. Et judicium , ait, non erit amplius, quod est lex, et tolletur sacrificium meum. Ideo, inquit, meum, ut sciretur oblationem veterem cessaturam. Quem sensum adaperiens Salvator : Lex, ait, et prophetæ usque ad Joannem ( Luc. xvi, 16). Et quia lego Moysis cessante, meliora præcepta daturus crat Deus, Hieremias propheta cecinit, dicens: Ecce dies venient, dicit Dominus, et consummabo domui Israel, et domui Juda testamentum novum non secundum quod dedi patribus eorum (Jerem. XXXI, 31). His utique qui venientem Christum ex promissione receperunt. Ideo Salvator: Non ueni, ait, solvere legem aut prophetas, sed adim plere (Malth. v, 11). Et quia domus Dei non tantum in sola Hierosolyma, sed et in cæteris locis futura erat, ait Zacharias propheta : Ponam Hierusalem in omnibus gentibus (Zach. XII, 2): quae est Ecclesia. ### English translation (Claude) “Do we, then, make void the law through faith? By no means; but we establish the law.” The law is certainly not emptied through faith, but fulfilled; for its standing is confirmed when faith testifies that what the law said would come has arrived. This is on account of the Jews, who think that faith in Christ is hostile to the law, not knowing the sense of the law. He does not, then, make the law void when he now teaches that it must cease; for he asserts that it was rightly given in its own time, but that it ought not now to be in force. For in the law itself it was said that the law must cease at the time when the promise was fulfilled; for the angel Gabriel showed this to the prophet Daniel, who desired to know it (Dan 9:25), saying among other things that when Christ came the chrism, that is, the royal anointing, which is understood as power, would cease. “And judgment,” he says, “will be no more,” which is the law, “and my sacrifice will be taken away.” He says “my” so that it would be known that the old offering would cease. Disclosing this sense, the Saviour says: “The law and the prophets were until John” (Luke 16:16). And because, when the law of Moses ceased, God was going to give better precepts, the prophet Jeremiah sang, saying: “Behold, the days will come, says the Lord, and I will complete for the house of Israel and the house of Judah a new covenant, not according to the one I gave their fathers” (Jer 31:31–32): to those, certainly, who received Christ when he came according to the promise. Therefore the Saviour says: “I came not to abolish the law or the prophets, but to fulfil them” (Matt 5:17). And because the house of God would be not only in Jerusalem but also in other places, the prophet Zechariah says: “I will set Jerusalem among all nations” (Zech 12:2): which is the Church. ### Scripture references - Rom 3:31: quotation, high confidence - Dan 9:25: allusion, high confidence - Dan 9:26: quotation, medium confidence - Dan 9:27: allusion, medium confidence - Luke 16:16: quotation, high confidence - Jer 31:31: quotation, high confidence - Jer 31:32: quotation, high confidence - Matt 5:17: quotation, high confidence - Zech 12:2: quotation, low confidence ### Translation notes - Quotations: Dan 9:24–26 in an Old Latin form (“chrism … will cease”, “judgment will be no more”, “my sacrifice will be taken away”), not found in this form in the Vulgate; Luke 16:16; Jer 31:31–32; Matt 5:17 (Migne gives 5:11); Zech 12:2–3 in a free form (uncertain). His view that the law must cease is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 3.31 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/3-31). ## Commentary on Romans 4:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-1 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham gained nothing by circumcision, since he was justified before it. ### Latin text Quid ergo dicemus invenisse Abraham patrem nostrum secundum carnem?Postquam ostendil nou posse per opera legis quemquam justificari apud Deum, adjecit, nec Abraham potuisse aliquid mereri secundum carnem. Caruem dicens circumcisionem significavit, quia nihil quæsivit Abraham per circumcisionem. Ante enim justificatus est, quam circumcideretur. ### English translation (Claude) “What, then, shall we say that Abraham our father found according to the flesh?” After showing that no one can be justified before God through the works of the law, he added that not even Abraham could merit anything according to the flesh. By saying “flesh” he signified circumcision, because Abraham sought nothing through circumcision. For he was justified before he was circumcised. ### Scripture references - Rom 4:1: quotation, high confidence - Rom 4:10: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Rom. 4.1 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-1). ## Commentary on Romans 4:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-2 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Keeping the law justifies only for the present; Abraham has glory before God because of his faith. ### Latin text Si enim Abraham ex operibus Legis justificatus est, habet gloriam, sed non apud Deum. Hoc proponentis est. h Nam Abraham ex Ude justificatus est, quod nulli dubium cst : ideo habet gloriam apud Deum. Sed quia qui legem servant sive Moysi, sive naturalem , justificantur ad præsens ; ne rei sint in præsenti judicio; ideo ait : Ex operibus legis si Abraham justificatus est, non habet apud Deum gloriam ; quia qui fecerit, inquit, legem, vivet in ea, id est, non morietur ut reus: nec tamen meritum ex hoc habebit apud Deum, sed fidei causa. ### English translation (Claude) “For if Abraham was justified by the works of the law, he has glory, but not before God.” This is the voice of one proposing a case. For that Abraham was justified by faith no one doubts; therefore he has glory before God. But because those who keep the law, whether of Moses or the natural law, are justified for the present, so as not to be guilty at the present judgment, he says: if Abraham was justified by the works of the law, he does not have glory before God; because “he who does the law,” it says, “will live in it,” that is, he will not die as a guilty man; yet he will not have merit from this before God, but because of faith. ### Scripture references - Rom 4:2: quotation, high confidence - Lev 18:5: quotation, high confidence - Gal 3:12: allusion, medium confidence ### Translation notes - Ambrosiaster’s Old Latin reads “by the works of the law” in Rom 4:2. Quotation: Lev 18:5 (as in Gal 3:12; Rom 10:5). ### Citation (SBL) Ambrosiaster, Rom. 4.2 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-2). ## Commentary on Romans 4:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-3 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham was justified because he believed God, not because of circumcision or his abstaining from wrong. ### Latin text Quid enim dicit Scriptura ? Credidit Abraham Deo, et reputatum eat ei ad justitiam (Gen. xv, 6). Manifestavit non ideo Abraham gloriam apud Deum babere, quia circumcisus est, aut quia abstinuit se ab iniquitate; sed quia Deo credidit, hinc et justificatus est, laudis suæ præmium in futuro consecuturus. ### English translation (Claude) “For what does Scripture say? Abraham believed God, and it was reckoned to him for righteousness” (Gen 15:6). He has made plain that Abraham has glory before God not because he was circumcised or because he abstained from iniquity, but because he believed God; hence he was also justified, and will obtain the reward of his praise in the future. ### Scripture references - Rom 4:3: quotation, high confidence - Gen 15:6: quotation, high confidence ### Translation notes - Quotation: Gen 15:6. ### Citation (SBL) Ambrosiaster, Rom. 4.3 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-3). ## Commentary on Romans 4:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-4 - Source: PL 17:81 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Keeping the law is a debt imposed by necessity and earns no glory before God, but faith is free and is rewarded, as Abraham’s was. ### Latin text Ei autem qui operatur, merces non imputatur secundum gratiam, sed secundum debitum. Absolutum est ei qni legi factorum, id est, Moysi, subjeclus est, aut naturali; nou imputari meritum ad mercedem, ut gloriam habeat apud Deum. Debitor est enim facere legem, qyia necessitas imposita est per legem; ut, velit nolit, faciat legem, ne damnetur, sicut alio loco dicit: Qvi autem contemnunt, ipsi sibi damnationem adquirunt,; quia ad præsens rei sunt (Rom. XIII, 2). Credere autem aut non credere, c voluntatis est. Neque enim quis cogi potest ad id, quod manifestum non est, sed invitatur; quia tion extorquetur, sed suadetur. Quamobrem assentiens praemiis afficiendus est, sicut et Abrabam, qui quod non vidit, credidit. ### English translation (Claude) “But to one who works, the reward is not reckoned according to grace but according to debt.” It is plain that for one who is subject to the law of deeds, that is, of Moses, or to the natural law, merit is not reckoned for reward so that he has glory before God. For he is a debtor to do the law, because necessity has been imposed through the law, so that, willing or unwilling, he does the law, lest he be condemned; as he says in another place: “But those who despise it acquire condemnation for themselves” (Rom 13:2), because they are guilty for the present. But to believe or not to believe is a matter of the will. For no one can be compelled to what is not manifest; he is invited, because it is not extorted but persuaded. Therefore one who assents is to be rewarded, as Abraham was, who believed what he did not see. ### Scripture references - Rom 4:4: quotation, high confidence - Rom 13:2: quotation, high confidence - Heb 11:1: echo, low confidence ### Translation notes - Quotation: Rom 13:2 (in a free form). ### Citation (SBL) Ambrosiaster, Rom. 4.4 (PL 17:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-4). ## Commentary on Romans 4:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-5 - Source: PL 17:81–83 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The ungodly gentile who believes is justified by faith alone, as Abraham was, according to God’s decree that grace requires faith alone. ### Latin text Ei vero qui noa opqratur, id est, ei qui obnoxius esi peccatis; qui non operatur, qnod mandat lex. Credenti autem in eum, qui justificat impium, reputatur fides ejus ad justitiam. Hoc dicit, quia sine operibus legis credenti .impio, id est gentili, in Christum, reputatur fides ejus ad justitiam, sicut et Abrahae. Quomodo ergo Judaei per opera legis justificari sc putant justificatione Abrahæ; cum videant Abraham non per opera legis, eed sola fide justificatnm ? Non ergo opus est lex, qnando impius per solam fidem justificatur apud Deum. Secundum proposihtm gratiæ Dei. Sic decretum dicit a Deo, at eessante lege, A solam fidem gratia Dei posceret ad salUtem. ### English translation (Claude) “But to one who does not work,” that is, to one who is liable to sins, who does not do what the law commands; “but believes in him who justifies the ungodly, his faith is reckoned for righteousness.” He says this because the faith of the ungodly man, that is, the gentile, who believes in Christ without the works of the law, is reckoned to him for righteousness, as it was to Abraham. How, then, do the Jews think that they are justified through the works of the law with the justification of Abraham, when they see that Abraham was justified not through the works of the law but by faith alone? There is no need, then, of the law, when the ungodly is justified before God through faith alone. “According to the purpose of the grace of God.” He says that it was so decreed by God that, the law ceasing, the grace of God should require faith alone for salvation. ### Scripture references - Rom 4:5: quotation, high confidence ### Translation notes - “sola fide”, “per solam fidem”, “solam fidem”: Ambrosiaster’s wording, translated as written. “According to the purpose of the grace of God” is an addition in Ambrosiaster’s Old Latin text of Rom 4:5, not in the Greek. ### Citation (SBL) Ambrosiaster, Rom. 4.5 (PL 17:81–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-5). ## Commentary on Romans 4:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-6 - Source: PL 17:83 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes David’s blessedness to refer to the forgiveness given without works in baptism, where the apostle adds justification and adoption as sons. ### Latin text Sicut et David dicit. Hoc ipsum munit exemplo prophetæ. Beatitudinem hominii, eui Deut accepto fert justitiam sine operibus. Beatos dicit de quibus hoc sanxit Deus, ut sine labore b et aliqua observatione, sola fide jUStificemur apud Deum. Temporis ergo beatitudinem praedicat, qao natus est Christus, sicut ipse Dominus ait v Multi justi et prophetæ cupierunt videre, quæ videtis; et audire, quæ auditis, et non audierunt (Matth. xm, i3). (Vers. 7 et 8.) Beati quorum remissæ sunt iniquitates, et quorum tecta sUnt peccata. Beatus vir cui non imputavit Dominus peccatum (Psal. xxxi, i et seq.). Manifeste beati sunt, quibus sine labore vet opere aliquo remittuntur iniquitates, et peccata teguntur, nulla ab bis requisita pœnitentiæ opera, nisi tantum ut credant. Bcatus ctiam hic vir est, cui ton imputavit Dominus peccatum. Remittere, et tegere, ct non imputare, una ratio, et unus est sensus ; omnia enim uno modo obtinentur et donantur. Videtur autem quibusdam tripartita ratio in his dictis; quia diversis propheta usus esi verbis, et quia a plurali numero ad singularem descendit. f Cum enim verba Dei irt Ubertatem gratiæ, quia peccati diversa sunt nomina, per delictorum vocabula enumerare vult, latius loculus est; unius tamen formæ et significationis sunt verba; quia et cum legit, remittit: et cum remittit, non impulat. Ad laudem eniin gratiæ Dei prolixius loquitur, a ut amplificet gratiam. t'res enim gradus fecit propter delictorum Varietatem : quorum primus gradus est iniquitas vet impietas, dum non agnoscitur Cieatur : secundus, in gravium peccatorum operibus; tertius vero levium ; hos tamen omnes in baptismate obliterari. Tribus his gradibus totius peccati corpus significavit. Quemadmodum autem ad pœnitentium personam potest pertinere, cum dicit: Beati quorum tecta sunt peccata; cum constet poenitentes labore et gemitu remissionem peccatorum acqnirerc? Aut quomodo martyrio congruit, quod dicit : Beatus vir, cui non imputavit Dominus peccatum ; cum SCiamus gloriam martyrii passionibus et pressuris acquiri ? Propheta autem tempus felix prævidens ih Salvatoris adventu, beatos nuncupat, quibus sine labore vel aliquo opere per lavacrum remittuntur, et leguntur et non imputantur peccata. Apostolus tamen propter plenitudinem temporum, et qnia plus gratiæ in apostolis est, quam fuit in prophetis, majora pr.ltestatur, quoa ex dono baptismatis consequimur; quia non solum remissionem peccatorum accipere nos, sed justificari, et filios Dei fieri profitetur; ut beatitudo hæc perfectam babeat et securitatem et gloriam. ### English translation (Claude) “As David also says.” He fortifies this very point with the example of the prophet. “The blessedness of the man to whom God credits righteousness without works.” He calls them blessed concerning whom God decreed this, that without labour and any observance we are justified before God by faith alone. He proclaims, then, the blessedness of the time in which Christ was born, as the Lord himself says: “Many righteous men and prophets desired to see what you see, and to hear what you hear, and did not hear it” (Matt 13:17). (Verses 7 and 8.) “Blessed are those whose iniquities are forgiven and whose sins are covered. Blessed is the man to whom the Lord has not reckoned sin” (Ps 32:1–2). Plainly they are blessed to whom, without labour or any work, iniquities are forgiven and sins covered, no works of repentance being required of them, except only that they believe. Blessed too is this man to whom the Lord has not reckoned sin. To forgive, to cover and not to reckon are one principle and one sense; for all are obtained and given in one way. Some, however, think there is a threefold principle in these words, because the prophet used different words and descended from the plural to the singular. For when he wishes to set out the words of God for the liberality of grace, he spoke more broadly, using the terms for offences, because the names of sin are various; yet the words are of one form and meaning; because when he covers, he forgives, and when he forgives, he does not reckon. For he speaks at greater length to the praise of the grace of God, to magnify grace. For he made three grades because of the variety of offences: the first grade is iniquity or ungodliness, when the Creator is not acknowledged; the second is in the works of grave sins; the third of light ones; yet all these are wiped out in baptism. By these three grades he signified the whole body of sin. But how can it pertain to the person of penitents, when he says, “Blessed are those whose sins are covered,” since it is agreed that penitents acquire remission of sins with labour and groaning? Or how does it fit martyrdom, when he says, “Blessed is the man to whom the Lord has not reckoned sin,” since we know that the glory of martyrdom is acquired by sufferings and pressures? The prophet, however, foreseeing the happy time of the Saviour’s coming, calls those blessed to whom, without labour or any work, sins are forgiven, covered and not reckoned through the washing. The apostle, however, because of the fullness of the times, and because there is more grace in the apostles than there was in the prophets, testifies to greater things which we obtain from the gift of baptism; for he declares that we not only receive remission of sins but are justified and become sons of God, so that this blessedness may have perfect security and glory. ### Scripture references - Rom 4:6: quotation, high confidence - Rom 4:7: quotation, high confidence - Rom 4:8: quotation, high confidence - Matt 13:17: quotation, high confidence - Ps 32:1 (31:1 Vulg.): quotation, high confidence - Ps 32:2 (31:2 Vulg.): quotation, high confidence - Gal 4:4: echo, low confidence ### Translation notes - Ref 4.6 covers Rom 4:6–8. Quotations: Matt 13:17; Ps 32:1–2 (Vulg. 31:1–2). “sola fide” and “no works of repentance being required of them, except only that they believe”: translated as written; he distinguishes the free forgiveness of baptism from the labour of penance (paenitentia, here “repentance”, used of the church’s penitential discipline) and from martyrdom. “dum legit” read as “dum tegit” (“when he covers”). ### Citation (SBL) Ambrosiaster, Rom. 4.6 (PL 17:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-6). ## Commentary on Romans 4:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-9 - Source: PL 17:83 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham was reckoned righteous before circumcision, which he received only as a sign of his faith, so that he is father of believing gentiles; the promised seed is Christ, of whom Isaac was a figure. ### Latin text Beatitudo ergo hæc in circumcisione tantum manet, an et in præputio f Id est, numquid beatitudo ista Abrahae tantum filiis concessa est, an et iis qui ineircumcisi sunt? Si enim illo tempore non prohibitæ sunt gentes accedere ad legem et promissienem Abrahæ, qui fieri poterat, ut tempore Christi prohiberentur e venientes ad gratiam; quando Deus gratia plene incitavit ? Dicimus enim , hoc est, M sensu iegie loquimur, quia reputata est AbraAm fides ad justitiam. Ab origine incipit, ut omnem tergiversationem cavillationis etcludat; qnia qui a capite excluditur, non habet unde incipiat facere quæstionem. (Vers. 40 et 11.)Quomodo ergo repulata es!? cum tn circumcisione esset, an in præputio? Non in circumcisione, sed in præputio. Et signum accepit circumcisionis iignaculum justitiæ fidei, quæ est in praeputio ; at sit pater omnium credentium per præputium; ut reputetur et illis adjustitiam (Gen. XVII, 10 ct 11). Abrah ham cum esset in præputio, credidit Deo. Quid credidit? Semen se habiturum, id est, filium, in quo omnes gentes justificarentur per fidem in præputio, sient et Abraham justificatus est. Nam circumcisionem signum accepit justitiæ fidei : credens onim se filium habiturum, hujus rei quam Credidit, signum accepit; lit quia credens justificatus sit, cerneretur. Non ergo circumcisio aliquid hAbel dignitatis , sed signum est tantum. Quod signum ideo accipiebant filii Abrahæ, ut scirentur ejus filii esse, qui ere dens Deo hoc signum acceperat; ut æmuli essem paternæ fidei, ct crederent in Jesum , qui promissus ost Abrahæ, cujus in figura natus est Isaac. Nec enim in Isaac omnes gentes benedicuntur, aed in Christo: Quia non est aliud nomen datum sub cælo, in quo oporteat salvos fieri (Aetor. tv , 13), dicit Petrus apostolis. ### English translation (Claude) “Does this blessedness, then, remain only in the circumcision, or also in the uncircumcision?” That is, has this blessedness been granted only to the sons of Abraham, or also to those who are uncircumcised? For if at that time the nations were not forbidden to come to the law and the promise of Abraham, how could it be that in the time of Christ those coming to grace should be forbidden, when God has fully invited them by grace? “For we say,” that is, we speak in the sense of the law, “that faith was reckoned to Abraham for righteousness.” He begins from the origin in order to shut out every evasion of cavilling; for one who is shut out at the head has nowhere to begin raising a question. (Verses 10 and 11.) “How, then, was it reckoned? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of faith which is in uncircumcision, so that he might be father of all who believe through uncircumcision, so that it might be reckoned to them also for righteousness” (Gen 17:10–11). Abraham, while he was in uncircumcision, believed God. What did he believe? That he would have a seed, that is, a son, in whom all nations would be justified through faith in uncircumcision, as Abraham too was justified. For he received circumcision as a sign of the righteousness of faith: for believing that he would have a son, he received a sign of the thing he believed, so that it might be seen that he had been justified by believing. Circumcision, then, has no dignity, but is only a sign. The sons of Abraham received this sign so that they might be known to be sons of him who, believing God, had received this sign; so that they might be emulators of their father’s faith and believe in Jesus, who was promised to Abraham, in whose figure Isaac was born. For not in Isaac are all nations blessed, but in Christ: “For there is no other name given under heaven in which we must be saved” (Acts 4:12), says the apostle Peter. ### Scripture references - Rom 4:9: quotation, high confidence - Rom 4:10: quotation, high confidence - Rom 4:11: quotation, high confidence - Gen 17:10: allusion, high confidence - Gen 17:11: allusion, high confidence - Gen 22:18: allusion, medium confidence - Gal 3:16: allusion, medium confidence - Acts 4:12: quotation, high confidence ### Translation notes - Ref 4.9 covers Rom 4:9–11. Quotations: Gen 17:10–11 (Migne’s marginal reference); Acts 4:12 (Migne gives 4:13). Allusions: Gen 22:18; Gal 3:16. ### Citation (SBL) Ambrosiaster, Rom. 4.9 (PL 17:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-9). ## Commentary on Romans 4:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-12 - Source: PL 17:83–85 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham is father of all who believe, circumcised or not; the promise that he would inherit the world came through faith, and its heir is Christ, who receives the nations. ### Latin text Et sit pater circumcisionis non solum eorum qui ex circumcisione sunt, sed et eorum qui sequuntur vestigia fidei, quæ est in præputio patris nostri Abrahæ. Hoc dicit, quia credens Abraham, primus factus est pater circumcisionis, sed cordis, non tantum corum qui sunt ex ejns origine, sed et eorum qui similiter credunt ex gentibus. Secundum carnem enim Judaeormn pater est, secundum fidem vero omnium credentium. (Vers. t3.) Non enim per legem promissio Abrahæ aut semini ejus, ut hæres esset mundi, sed per justitiam fidei. Manifestum est, quia neque adhuc Lex data erat, neque jam erat curcumcisio;promissio, jam facta est Abrahae credenti, et semini ejus quod est Christus a qui hominum peccata ablueret. diGitJoannes Baptista : Ecce Dei ecce quit tollit peccatum mundi (Joan. i, 19). Nop ergo fnefito servatæ legis hæres facilIS est mundi, sod fidei: hæres autem mundi hæres est terræ, Quam in filijs consecutus est : Christus aulcm hæres est gentium, uj David canit: Et dabo tibi gentes hæreditatem tuam, et possessionem tuam terminos terrce (Psal. xiv, 8); ipsi enim moriemur et vivemus cum eo. ### English translation (Claude) “And that he might be father of circumcision, not only of those who are of the circumcision, but also of those who follow the footsteps of the faith which our father Abraham had in uncircumcision.” He says this because Abraham, by believing, first became father of circumcision, but of the heart; not only of those who are of his descent, but also of those from the gentiles who believe in like manner. For according to the flesh he is father of the Jews, but according to faith of all who believe. (Verse 13.) “For not through the law was the promise to Abraham or to his seed that he should be heir of the world, but through the righteousness of faith.” It is plain, since the law had not yet been given, nor was there yet circumcision, that the promise had already been made to Abraham when he believed, and to his seed, which is Christ, who would wash away the sins of people, as John the Baptist says: “Behold the Lamb of God, behold him who takes away the sin of the world” (John 1:29). He was made heir of the world, then, not by the merit of keeping the law but of faith; and the heir of the world is heir of the earth, which he obtained in his sons. But Christ is heir of the nations, as David sings: “And I will give you the nations as your inheritance, and the ends of the earth as your possession” (Ps 2:8); for we ourselves will die and live with him. ### Scripture references - Rom 4:12: quotation, high confidence - Rom 4:13: quotation, high confidence - Gal 3:16: allusion, high confidence - John 1:29: quotation, high confidence - Ps 2:8: quotation, high confidence - 2 Tim 2:11: allusion, medium confidence ### Translation notes - Ref 4.12 covers Rom 4:12–13. Quotations: John 1:29 (Migne gives 1:19); Ps 2:8 (Migne gives Ps 14:8). Allusions: Gal 3:16 (the seed is Christ); 2 Tim 2:11 (“we will die and live with him”). OCR garbled in places; translated by sense. ### Citation (SBL) Ambrosiaster, Rom. 4.12 (PL 17:83–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-12). ## Commentary on Romans 4:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-14 - Source: PL 17:85 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If the inheritance came by the law the promise would be void; the law brings wrath on sinners, but faith brings pardon, so that the promise is sure for all, Jews and gentiles who share Abraham’s faith. ### Latin text Si enim qui ex lege, hi sunt hæredes, id est, si ii qui ex lege vel sub lege ,sunt, hæredes ex lege sunt , Evacuata est fides abolita est promissio (Rom. XIV, 8). Manifestum est, quoniam si ex lege hæreditas, promissio quae ex lide facta est ad Abraham, in irritum venit. Sed non est pqr Legem facta promissio, sed per justjijam fidei hæreditas; ostendil enim Apostolus quid mali sit hæreditatem £perare ex lege. fVers. 15.) Lex enim iram operatur. Uf penitus ostendat non posse justificari hominem per legem apud Deum, neque promissionem per legem fieri poluisse :iit, iram operatur; ad hoS enim data est, ut reos faceret delinquentes. Fides autem donum est misericordiæ Dei, ut per legem rei facti, veniam consequantur; ideireo fidesoperatur, Nec contra legem loquitur sed anteponit illi fidem; quia qui per legem salvi esse non poterant, gratia Dei salvantur per fidem. Non ergo I£x ira est, sed iram operatur peccanti, id est, pœnam dum non ignoscit sed vindicat. Pœna enim per iram generatur ira autem nascitur ex peccato ; ,ac per hoc relinqui vult legem, ut ad fidem confugia tur quæ delicta ignoseit, ut salvet. . Ubi enim non esi lex, nec prævaricatio. Hoc dicit, quia sublatis reis de potestate legis, data venia, prævaricatio nulla est; justificati enim sunt, qui per prævaricationem .egis fuerant peccatores. Cessat enim factorum lcx, id est , observatio sabbatorum, neomeniarum, circumcisionis, escarum discretio, animalis mortui, b aut sanguinis mustelæ observatio. (Vers. ffi.) Ideo ex fide, ut secundum gratiam firma sit promissio omni semini. Pirma esse non potest promissio omni semini , hoc est, omni homini £x omni gente, pisi fuerit ex fide; quia ,rigo promissionis ex fide est, non ex lege; quia qui sub lego sunt, rei sunt : promissio autem reis dari non potest ap per hoc purificandi sunt prius per fidem, ut digni fjant dici filii pei, et' sit firma promissio. Si enim filios Dei se dicant, cum sint rei, hoc est, sub lege, non non est firmum; quia filii Dei liberi sunt a peccato. c Si ut promissionem mereantur accipere; quante magis qyi sub sunt! Non ergo expedit ut se mittat sub lege; ut possit compendio medelam vulneris invenire. Non ei qui ex lege est tantum, sed et ei qui txfide est Abrahæ. Hoc est quod supra dixit ; Omni semini, tam Judæorum, gui utique ex lege veniebant, quam gentilium, qui fidem sequuntur Abrahæ, quam gentilis habuit, ut esset justus. Sinc lege enim credidit Abraham , ideoque magis gentilibus jungitur; ut firma sit eis promissio , credentibus ei, cui credidit ipse. ### English translation (Claude) “For if those who are of the law are heirs,” that is, if those who are of the law or under the law are heirs by the law, “faith has been made void, the promise abolished.” It is plain that if the inheritance is from the law, the promise which was made to Abraham from faith comes to nothing. But the promise was not made through the law; the inheritance is through the righteousness of faith; for the apostle has shown what evil it is to hope for the inheritance from the law. (Verse 15.) “For the law works wrath.” To show completely that a person cannot be justified before God through the law, nor could the promise have been made through the law, he says, “it works wrath”; for it was given for this, to make offenders guilty. But faith is the gift of the mercy of God, so that those made guilty through the law may obtain pardon; therefore faith is at work. Nor does he speak against the law, but places faith before it; for those who could not be saved through the law are saved by the grace of God through faith. The law, then, is not wrath, but works wrath for the sinner, that is, punishment, since it does not pardon but punishes. For punishment is produced by wrath, and wrath is born of sin; and therefore he wants the law to be left behind, so that refuge may be taken in faith, which pardons offences in order to save. “For where there is no law, there is no transgression.” He says this because when the guilty have been taken out of the power of the law and pardon has been given, there is no transgression; for those have been justified who through transgression of the law had been sinners. For the law of deeds ceases, that is, the observance of sabbaths, new moons, circumcision, the distinction of foods, the observance concerning a dead animal or the blood of a weasel. (Verse 16.) “Therefore it is from faith, so that according to grace the promise may be firm for all the seed.” The promise cannot be firm for all the seed, that is, for every person from every nation, unless it is from faith; for the origin of the promise is from faith, not from the law; because those who are under the law are guilty, and the promise cannot be given to the guilty; and therefore they must first be purified through faith, so that they may become worthy to be called sons of God, and the promise may be firm. For if they call themselves sons of God when they are guilty, that is, under the law, it is not firm; for the sons of God are free from sin. … that they may deserve to receive the promise; how much more those who are under it! It is not expedient, then, for one to put himself under the law, so that he may find the cure of his wound by the short way. “Not only to him who is of the law, but also to him who is of the faith of Abraham.” This is what he said above, “to all the seed,” both of the Jews, who came from the law, and of the gentiles, who follow the faith of Abraham, which he had as a gentile in order to be righteous. For Abraham believed without the law, and therefore he is joined more to the gentiles; so that the promise may be firm for them, as they believe the one in whom he himself believed. ### Scripture references - Rom 4:14: quotation, high confidence - Rom 4:15: quotation, high confidence - Rom 4:16: quotation, high confidence - Lev 11:29: allusion, low confidence - Col 2:16: allusion, medium confidence ### Translation notes - Ref 4.14 covers Rom 4:14–16. Migne’s marginal “Rom. XIV, 8” is misplaced. A sentence in 4:16 is garbled in the OCR (“Si ut promissionem mereantur accipere; quante magis qyi sub sunt!”); its opening is lost and marked “…”. “sanguinis mustelæ”: the weasel is unclean (Lev 11:29); allusion uncertain. Allusions: Lev 11 (foods); Col 2:16. ### Citation (SBL) Ambrosiaster, Rom. 4.14 (PL 17:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-14). ## Commentary on Romans 4:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-17 - Source: PL 17:85–87 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham, father of all believers, trusted the God who gives life to the dead and believed against hope that he and Sarah would have countless descendants. ### Latin text . Qui est pater omnium nostrum, sicut scriptum est : Quia patrem multarum gentium posui te (Gen. XVII, 4). Confirmavit exemplo Legis Abraham omnium patrem esse, sed eorum qui credunt : pf sic firmam esse promissionem, si fidei recedatur Qui vivificat mortuos, et vocat ea quæ non sunt, tamquam ea quæ sunt. Hoc dicto ad fidem Abrahæ gentes invitat; quia cum psset in præputio, credens Deo, cujus nunc fides prædicatur in Christo, e vivificatus est cum sua cpnjuge. Cijmessent enim obsoleta ætate, seniores reviruerunt; ita ut non diffideret habiturum se ex Sara filium, quam sterilem sciebat, et W qua jam fluxus muliebris naturæ defecerat ;ut per haec ppn curent neque de præputio, neque, cjc circumcisione, et prompti sint circa fidem ; securi quia credunt pj, qui vivificat mortuos nec alium esse qui hanc habeat potestatem : etcum voluerit esse, quod non synt, statim eJus voluntate subsistant, Ideo Abraham cum pater adhuc, non esset, vocatus est par ter multarum gentium, et credidit, securus de Dei xv, 5). Manifestum est, quia dum spem non habe-. ret generandi Abraham, credidit Deo fidem habens contra spem generare se , sed sciens omnia posse Deum. Ut fieret pater multarum gentium, secundum quod dictum est : Sic erit semen tuum (Gen. i5). Hoc in Genesi ; ostendens enim iiti stellas coeli dixit : Sic erit semen tuum, quod credens justificatus est. Credidit enim quod mundo impossibile videtur, dnm in rerum naturam non cadit , ut possint senes generare, et tanta copia multiplicari semen eorum, ut numerari non possit. Ideoque pretiosa est fides, quia contra id quod scit aut videL, credit futurum: hac spe consolatur se, quia Deus est qui promittit; de quo plus sentiri par est, quam humana imbecillitas capit. ### English translation (Claude) “Who is the father of us all, as it is written: For I have made you father of many nations” (Gen 17:5). He has confirmed by the example of the law that Abraham is father of all, but of those who believe; and that the promise is firm only if one withdraws to faith. “Who gives life to the dead, and calls the things that are not as the things that are.” By saying this he invites the nations to the faith of Abraham; because, while he was in uncircumcision, believing God, whose faith is now preached in Christ, he was given life together with his wife. For when they were of worn-out age, the old couple revived; so that he did not distrust that he would have a son by Sarah, whom he knew to be barren and in whom the flow of woman’s nature had already ceased; so that by these things they may care neither about uncircumcision nor about circumcision, and be ready for faith, secure because they believe him who gives life to the dead, and that there is no other who has this power; and when he wills things that are not to be, at once they exist by his will. Therefore Abraham, when he was not yet a father, was called father of many nations, and believed, secure in God’s … (Gen 15:5). It is plain that, when Abraham had no hope of begetting, he believed God, having faith against hope that he would beget, knowing that God can do all things. “So that he might become father of many nations, according to what was said: So shall your seed be” (Gen 15:5). This is in Genesis; for showing him the stars of heaven he said, “So shall your seed be”; and believing this he was justified. For he believed what seems impossible to the world, since it does not fall within the nature of things, that old people could beget, and that their seed would be multiplied in such abundance that it could not be counted. Faith is therefore precious, because against what it knows or sees it believes that it will be; it consoles itself with this hope, that it is God who promises, of whom it is fitting to think more than human weakness grasps. ### Scripture references - Rom 4:17: quotation, high confidence - Rom 4:18: quotation, high confidence - Gen 17:5: quotation, high confidence - Gen 15:5: quotation, high confidence - Gen 18:11: allusion, high confidence ### Translation notes - Ref 4.17 covers Rom 4:17–18. Quotations: Gen 17:5 (Migne gives 17:4); Gen 15:5. The OCR has lost the lemma of Rom 4:18a (“who against hope believed in hope”) and the end of the preceding sentence (“securus de Dei … xv, 5)”); the gap is marked “…”. ### Citation (SBL) Ambrosiaster, Rom. 4.17 (PL 17:85–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-17). ## Commentary on Romans 4:19–22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-19 - Source: PL 17:87 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham believed God against his own knowledge of nature, and so is the model for the nations of a faith that trusts God beyond the world’s reckoning. ### Latin text Et non infirmalu, est fide : nec consideravit corpus suum jam emortuum , cum jam jere centum esset annorum, et emortuam vulvam Sam. In repromissione autem Dei uon hæsitavit diffidentia, sed confirmatus est in fide, dando gloriam Deo : certum habens quia quœ promisit, potens eat et facere ; ideoque ætimatum est illi ad justitiam. lloc laude dignum prædicat Abraham; quia cum se sciret non posse , infirmitatem suam fide firmavit ; ut crederet se posse per Deum, quod sciret fieri per mundi decreta non posse. Magni ergo, meriti est apud Deum, qui contra scientiam suam Deo credidit, non dubitans posse illum, ut pote Deum , quod scit secundum mundi rationem fieri nonposse. Pro certo enim habet Deum ultra rationem mundi esse; nemo enim intra id esse dicendus est, quod creavit. Ideo hujusmodi remunerandus est a Deo, quia auctori suo plus tribuit, quam ipse sapit. Quod quidem nullius pretii esset, si omnes aequa sentirent: sed multorum diffidentia commendatur fides credentium apud Deum. Hortatur ergo gentes a ad hanc fidei firmitatem, ut Dei promissionem et graHam sine aliqua ambiguitate suscipiant, securi exemplo Abrahæ quia inde crcdenti laus crescit, si quod incredibile est, et mundo stultum videtur, credatur ; quia b quanto impossibile putatur quod creditur, lanto magis honorabilior erit credens : et vere tamen stultum esset hoc credere, si sine Deo fieri diceretur. Et ideo tanto laudabilior est Abrahæ fides cæterorum fide; quia nullis signorum prodigiis attracta est. Quoniam autem mundus certa lege et potestate gubernatur , et regitur modo definito a Deo : 0 homines autem carnis amore circa rationem studiosi, Deum hujus opificem neglexerunt; Deus, ut errorem auferret, et dominum se omnium demonstraret, hoc se posse et fecisse prædicari voluit, quod mundo impossibile est; ut qui hoc crederent damnatis iis qui ratione mundi inflati Demn neglexerunt, discreti salvarentur, Dei dominio mancipati. ### English translation (Claude) “And he did not weaken in faith, nor did he consider his own body already dead, since he was already about a hundred years old, and the deadness of Sarah’s womb. He did not waver in distrust at the promise of God, but was strengthened in faith, giving glory to God, being certain that what he promised he is able also to do; and therefore it was reckoned to him for righteousness.” He proclaims Abraham worthy of praise in this, that, knowing he could not, he strengthened his weakness by faith, so as to believe that he could through God what he knew could not be done by the decrees of the world. He is of great merit, then, before God, who believed God against his own knowledge, not doubting that he, being God, could do what he knows cannot happen according to the reckoning of the world. For he holds for certain that God is beyond the reckoning of the world; for no one is to be said to be inside what he created. Therefore such a one is to be rewarded by God, because he attributes more to his Author than he himself understands. This would indeed be of no value if all thought alike; but by the distrust of many the faith of believers is commended before God. He exhorts the nations, then, to this firmness of faith, so that they may receive God’s promise and grace without any hesitation, secure by the example of Abraham that praise grows for the believer if what is incredible and seems foolish to the world is believed; because the more what is believed is thought impossible, the more honourable the believer will be. And yet it would truly be foolish to believe this if it were said to happen without God. And therefore the faith of Abraham is so much more praiseworthy than the faith of others, because it was drawn by no signs and wonders. But since the world is governed by a fixed law and power, and ruled in a manner set by God, while people, out of love of the flesh, zealous about reasoning, neglected God its Maker, God, to take away the error and show himself Lord of all, willed that it should be proclaimed that he could do, and had done, what is impossible for the world; so that those who believed this, set apart from those condemned who, puffed up by the reckoning of the world, neglected God, might be saved, made over to God’s lordship. ### Scripture references - Rom 4:19: quotation, high confidence - Rom 4:20: quotation, high confidence - Rom 4:21: quotation, high confidence - Rom 4:22: quotation, high confidence - Gen 17:17: allusion, high confidence - 1 Cor 1:23: echo, low confidence ### Translation notes - Ref 4.19 covers Rom 4:19–22. Ambrosiaster’s Old Latin “nec consideravit” (“nor did he consider his own body”) follows the Western and Byzantine Greek (without “not” the earliest manuscripts read “he considered”). Allusion: Gen 17:17. ### Citation (SBL) Ambrosiaster, Rom. 4.19 (PL 17:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-19). ## Commentary on Romans 4:23–25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-4-23 - Source: PL 17:87 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham’s faith is a pattern for those who believe in the God who raised Jesus; through Christ’s death and resurrection believers are forgiven, justified and adopted as sons of God. ### Latin text Non autem scriptum eat tantum propter ipsum solum, quia reputatum eat illi ad justitiam (Gen. xv, 4) : Med et propter nos, quibus reputabitur credentibus in eum, qui suscitavit Jesum Christum Dominum nostrum a mortuis, qui traditus est propter peccata nostra, et rfturrexit propter justificationem nostram. In Abraham formam datam dicit Judaeis et gentibus, ut cxemplo ejus credamus in Deum, et in Christum, et in Spiritum sanctum, et reputetur nobis justitia. Quamvis differat a quod nunc creditur, unum tamen donum habet fides. Hoc ergo consequimur, quod credimus : credentes enim Christum Dei esse Filium, a Deoadoptamur in filios ; nihil enim ultra potuit donare credentibus, quam ut filii Dei dicantur , perfidis abdicatis. Nos enim filii Oei vocamur, illi antem nec servi digni sunt nuncupari. Pro infinita enim magnificentia sua Deus boc donavit diligentibus se, quod sua dignum est majestate, non quod homines mereantur; quia in dono plus magis dantis quam accipientis consideratur sublimitas, et ex eo plus accipit laudis , cum parvulis nia - gna dona largitur per Chrislum, qui nostri causa occidi se passus est; lit nos, data venia, a secunda morte erucret, id est, a poena inferni: et surrexit, c ut per lætitiam triumphi mortis evictæ gratiam nobis, juslilicalionis donaret, ut digni essemus dici filii Dei. Ante passionem enim qui baptizati sunt, solam remissionem acceperunt peccatorum quorum zelo satanas occidit Salvatorem : post resurrectionem vero, tam ii qui prius, quam isti qni postea baptizati cunt omnes justificati sunt per datam formam fidei Trinitatis, acceptoque Spiritu sancto, qui signum est credentium, quod sint lilii Dei. Et ut ad cumulum nohis justificationis proficeret , resurgens præceptis suis auctoritatem tribuit; ut eorum i æmuli meritis augeamus nos, per quae gloriam adepti, clari appareamus in regno Dei, hac fiducia qua justificati a morte teneri non possimus. Passione enim Salvatoris vicia mors, quæ prius causa peccati dominabatur, justificatos ab eo retinere non audet. ### English translation (Claude) “But it was not written for his sake alone that it was reckoned to him for righteousness, but also for ours, to whom it will be reckoned, who believe in him who raised Jesus Christ our Lord from the dead, who was handed over for our sins and rose for our justification.” He says that in Abraham a pattern was given to Jews and gentiles, so that by his example we may believe in God, and in Christ, and in the Holy Spirit, and righteousness may be reckoned to us. Though what is now believed differs, faith has one gift. We obtain, then, what we believe: for believing that Christ is the Son of God, we are adopted by God as sons; for he could give believers nothing beyond being called sons of God, the faithless being disowned. For we are called sons of God, while they are not worthy even to be called servants. For out of his infinite magnificence God has given those who love him what is worthy of his majesty, not what people deserve; because in a gift the loftiness of the giver is considered more than that of the receiver, and he receives more praise from this when he bestows great gifts on little ones through Christ, who allowed himself to be killed for our sake, so that, having given pardon, he might rescue us from the second death, that is, from the punishment of hell; and he rose, so that through the joy of the triumph of death overcome he might give us the grace of justification, that we might be worthy to be called sons of God. For those who were baptized before the passion received only remission of sins, out of jealousy over which Satan killed the Saviour; but after the resurrection, both those who were baptized before and those baptized afterwards were all justified through the pattern of faith in the Trinity that was given, and through receiving the Holy Spirit, who is the sign of believers that they are sons of God. And so that it might profit us to the full measure of justification, when he rose he gave authority to his precepts; so that, emulating their merits, we may increase ourselves, through which, having obtained glory, we may appear illustrious in the kingdom of God, with this confidence, by which, being justified, we cannot be held by death. For death, conquered by the Saviour’s passion, which before ruled because of sin, does not dare to hold those whom he has justified. ### Scripture references - Rom 4:23: quotation, high confidence - Rom 4:24: quotation, high confidence - Rom 4:25: quotation, high confidence - Gen 15:6: quotation, high confidence - Matt 28:19: allusion, medium confidence - Rom 8:15: allusion, medium confidence - Rev 20:6: echo, low confidence ### Translation notes - Ref 4.23 covers Rom 4:23–25. Quotation: Gen 15:6 (Migne gives 15:4). His distinction between baptism before the passion (remission only) and after the resurrection (justification and the Spirit) is his own; translated as written. Allusions: Matt 28:19; Rom 8:15–16; Rev 20:6; John 1:12. ### Citation (SBL) Ambrosiaster, Rom. 4.23 (PL 17:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/4-23). ## Commentary on Romans 5:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-1 - Source: PL 17:87–89 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Faith, not the law, brings peace with God through Christ, but only if one believes rightly about Christ. ### Latin text (Vers. t.) Justificati igitur ex fide, pacem habeamus ad Deum per Dominum nostrum Jesum Christum. Pacem cum Deo habere fides facit, non lex : hanc enim nos Deo reconciliat, sublatis peccatis, quæ nos Deo fecerant inimicos. Et quia Dominus Jesus hujus gratiæ minister est, per ipsum picificati sumus Deo : major enim fides, quam lex est; lex enim nostra causa est, fides Dei: et lex ad præsentem disciplinam pertinet, fides vero ad salutem perpetuam. Sed qui de Christo non ita sentit, ntdebet, ad fidei prsemia non poterit pervenire; quia fidei non tenet veritatem. ### English translation (Claude) (Verse 1.) “Justified, then, from faith, let us have peace with God through our Lord Jesus Christ.” It is faith, not the law, that brings about peace with God; for faith reconciles us to God, the sins that had made us God’s enemies being taken away. And because the Lord Jesus is the minister of this grace, through him we have been made at peace with God. For faith is greater than the law; for the law is for our sake, faith for God’s; and the law pertains to present discipline, but faith to perpetual salvation. But one who does not think of Christ as he ought will not be able to come to the rewards of faith, because he does not hold the truth of faith. ### Scripture references - Rom 5:1: quotation, high confidence ### Translation notes - Ambrosiaster reads “let us have peace” (habeamus), as many Greek manuscripts (ἔχωμεν). ### Citation (SBL) Ambrosiaster, Rom. 5.1 (PL 17:87–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-1). ## Commentary on Romans 5:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-2 - Source: PL 17:89 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Through Christ we have access to grace and, raised up by faith, boast in the hope of glory. ### Latin text Per quem et acceaum habemuI per fidem in gratiam ittam ; in qua stamus, et gloriamur in ape glorice filiorum Dei. Manifestum est per Christum nos aditum habere ad gratiam Dei; ipse enim est arbiter Dei et hominum, qui nos doctrina sua erigens, sperare fecit donum gratiae Dei, stantes in fide ejus. Ideo stantes, quia prius jacuimus : credentes autem erecti sumus, gloriantes in spe claritatis, quam promisit Deus nobis. ### English translation (Claude) “Through whom we also have access through faith into this grace, in which we stand and boast in the hope of the glory of the sons of God.” It is plain that through Christ we have access to the grace of God; for he is the arbiter between God and men, who, raising us up by his teaching, has made us hope for the gift of the grace of God, standing in faith in him. He says “standing” because before we lay prostrate; but by believing we have been raised up, boasting in the hope of the glory which God has promised us. ### Scripture references - Rom 5:2: quotation, high confidence - 1 Tim 2:5: allusion, medium confidence ### Translation notes - Ambrosiaster’s Old Latin reads “the glory of the sons of God,” where the Greek has “the glory of God.” Allusion: 1 Tim 2:5 (arbiter = mediator). ### Citation (SBL) Ambrosiaster, Rom. 5.2 (PL 17:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-2). ## Commentary on Romans 5:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-3 - Source: PL 17:89 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers boast in tribulations, which prove their hope and increase their reward. ### Latin text Non solum autem, aed et gloriamur in tribulalionibu. nostris. Quoniam per tribulationes oportet nos intrare in regnum Dei (Act. xiv, 21), ideo et in his gloriandum docet. Spei autem addita tribulatio augmentum facit præmii ; index enim fixæ spei tribulatio est, quæ testimonium perhibet ad coronam. Unde Dominus ait: Beati eritis, cum vos persequentur, et dicent omne malum adversum vos propter justitiam Dei. Gaudete et exsultate; ecce enim copiosa eat merces vestra in cælo (Mallh. v, i1). Contemnere enim praesentia, et quæ oblectamento sunt, et in pressura noncedere spefuturorum magni meriti est apud Deum. Ideoque in tribulationibus gloriandum est; quia tanto plus accepturum se credit, quanto in tribulatione se viderit fortiorem. Scientes quod tribulatio patientiam operatur. Hoc est tribulationem patientiam operari, si tribulatio ipsa motum non patiatur infirmitatis aut dubitationis. ### English translation (Claude) “And not only that, but we also boast in our tribulations.” Since “through tribulations we must enter the kingdom of God” (Acts 14:22), he teaches that we must boast in these too. Tribulation added to hope increases the reward; for tribulation is the proof of a fixed hope, and it bears witness for the crown. Hence the Lord says: “Blessed will you be when they persecute you and say every evil against you for the righteousness of God. Rejoice and exult; for behold, your reward is great in heaven” (Matt 5:11–12). For to despise present things and those that are delightful, and in distress not to give way in the hope of things to come, is of great merit with God. And therefore one must boast in tribulations; because one believes that he will receive the more, the stronger he sees himself in tribulation. “Knowing that tribulation produces patience.” Tribulation produces patience if the tribulation itself suffers no movement of weakness or doubt. ### Scripture references - Rom 5:3: quotation, high confidence - Acts 14:22: quotation, high confidence - Matt 5:11: quotation, high confidence - Matt 5:12: quotation, high confidence ### Translation notes - Quotations: Acts 14:22 (Migne gives 14:21); Matt 5:11–12. ### Citation (SBL) Ambrosiaster, Rom. 5.3 (PL 17:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-3). ## Commentary on Romans 5:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-4 - Source: PL 17:89 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Patience shows a person proved, and the one proved may rightly hope for reward. ### Latin text Patientia autem probationem. Manifestum est quia patientia, si talis fuerit qualem diximus, Orma videbitur probatio. Probatio autem spem. Spes in eo qui probatus videtur, non immerito dicitur; dignuS enim scitur, accepturus remunerationem in regno Dei. ### English translation (Claude) “And patience, proof.” It is plain that patience, if it is such as we have said, will be seen as firm proof. “And proof, hope.” Hope is not undeservedly said to be in one who is seen to be proved; for he is known to be worthy, being about to receive his reward in the kingdom of God. ### Scripture references - Rom 5:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 5.4 (PL 17:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-4). ## Commentary on Romans 5:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-5 - Source: PL 17:89–91 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Holy Spirit, given with mighty works, is the pledge that our hope will not be shamed; Christ’s death for the ungodly, when few would die even for the righteous or the good, shows his love. ### Latin text Spes autem non confundit; quia charitas Dei diffusa eat in cordibus nostris per Spiritum sanerum, qui datus eat nobis. Spes non confundit, dum stulti et hebetes a perfidis jndicamur, credentes quae mundana carent ratione; pignus. enim charitatis Dei habemus in nobis Spiritum sancium datum nobis. Fidele enim esse promissum Dei prubatSpiritus sanctus datus apostolis, et nobis, qui prsestitit; ut diversis linguis imperiti loquerentur cum interpretatiouibus ad confirmandam spero, ut et Charitatem Dei commendaret in nobis (Actor. II, 4); ut quia charos falli impossibile est, securos nos faceret depromissione : quia et Deus est, qui promisit; et iis quos charos habere vult promisit; quia enim fidei nostræ rationem humana verba asserere non valent nisi virtutum testimonio, quæ cum tacent, clamant, rationabilis approbatur ad confusionem prudentium mundi: qui audacia verborum terrenis armis contra caelestia dimicant, et carnalihus adversus spiritalia ; et prudentes se dicere non erubescunt. Nam sicut peregrini hominis improbabilis origo in terra aliena est; ita et fidei nostrae veritas peregrinatur in terris : et quia natura ejus verbis explicari non potest, virtutis, quæ major res est, testimonio commendatur. ( Vers. 6 ei 7.) Ut quid enim Christus, cum adhuc peccatores essemus, secundum tempus pro impiis mor• tuus eat ? Vix enitn pro justo quis moritur ; nam pro bono forsitan quis audeat mori ? Si pro incredulis ac Deo inimicis Christus ad tempus morti se dedit, ad tempus enim mortuus est, quia tertia die resurrexit; quanto magis cum in illum credimus, auxiliis suis muniet nos ? Ad hoc enim pro nobis morluus est, ut ct vitam et gloriam nobis acquireret. Itaque si pro inimicis mortuus est, quantum præstet amicis, debet intelligi. a Apud homines ergo, id est, secundum tempus mori visus est; ille enim apud inferos pro salute animarum irreverentes et nequam spiritus judicabat. Tempora in mundo sunt, ubi oritur et occidit sol, et luna incrementum b et detrimen - tum facit, et dies et nox in statu suo non perseverant ; res enim quæ tempori et ,lati subjecta est, mutabilis semper est. Huic ergo tempori Christus mortuus est, dum excessit e corpore. Ubi autem tempus non est et ætas, ibi non solum vivus, sed et victor repertus est. Hinc coluit affectum Salvatoris erga nos commendare, cum dicit : Vix pro justo quis moritur: Christus autem pro impiis mortuus est. Si enim pro justo vix aliquis moritur, pro impiis quomodo potest fieri ut quis moriatur? Et si pro bono uno forte audeat quis ilIon, aut forte non audeat, quia utrumque dilficileesse significat; quemadmodum videri potest, ut audeat aliquis pro multorum impietatibus mori. Etenim si quis pro justo ant bono audeat forte mori miseratione quadam Illectus, aut affectu bonorum operum ejus: pro impiis vero non solum, quod suadeat mori, deest; sed et quod in lacrymas provocet. Christus autem mortuus est pro impietatibus populi, et adhuc c non sui; ut omnia quæ mundus diffidit, faceret credibilia. Duos ergo gradus fecit, justi, et boni: quamvis enim et justus bonus dicendus sit; tamen genera ipsa posuit, justum exercitio signiflcans, bonum vero natura, qui simplicitate innocens dicatur. Unde qnanivis melioris meriti sit, quantum ad locum istum pertinet, justus quam bonus ; tamen pro bono, inquit, forte aliquis andeat mori; ut quia miserabilior causa innocentiæ est, ad hoc cogi forte aliqoem posse significat. benique optant parentes pro bonis filiis mori, non di cam ilxores pro bonis maritis. Nam si velimuS de bono et justo proponere, aliquando meliorem justum deprehendimus, aliquando præponendum honum. Si enim juxta Dei legem qui justus est melior bono est; sed illo qui noedum secum laboravit, ut amplificaret se bonis; exercitio enim bonam natura suae justus meliorobit. Si autem juxta. mundum fuerit justus, praeponitur ilii honus propter innocentiam, quia hujusmodi non est a sine severitate justitia. Itaque omnis natura bona est, justitia autem legis Dei fructus est competens naturæ ; ideoque iustitia bonitas est, unde justi semper appellantur et boni. NoM tamen semper boni justi, quia non propter opera vocanlur boni , sed propter innocentiam : justitia cnim perfecta est bonitas dum explet opere neturæ suæ bona. ### English translation (Claude) “And hope does not put to shame, because the love of God has been poured out in our hearts through the Holy Spirit who has been given to us.” Hope does not put to shame when we are judged foolish and dull by the faithless for believing things that lack worldly reason; for we have in us as a pledge of the love of God the Holy Spirit given to us. For the Holy Spirit, given to the apostles and to us, proves the promise of God faithful, he who enabled the unlearned to speak in various tongues, with interpretations, to confirm hope, so that he might commend the love of God in us (Acts 2:4); so that, since it is impossible for those who are dear to be deceived, he might make us secure about the promise; for it is God who promised, and he promised to those whom he wishes to hold dear. For since human words cannot establish the reason of our faith except by the testimony of mighty works, which cry out while they are silent, it is approved as reasonable, to the confusion of the wise of the world, who with boldness of words fight with earthly weapons against heavenly things, and with carnal things against spiritual ones, and are not ashamed to call themselves wise. For as the origin of a foreigner in a strange land cannot be proved, so the truth of our faith is a foreigner on earth; and since its nature cannot be explained by words, it is commended by the testimony of power, which is the greater thing. (Verses 6 and 7.) “For why did Christ, while we were still sinners, die in his time for the ungodly? For scarcely does anyone die for a righteous man; for perhaps for a good man someone might dare to die.” If Christ gave himself to death for a time for unbelievers and enemies of God (for he died for a time, since he rose on the third day), how much more, when we believe in him, will he defend us with his help? For he died for us for this purpose, to acquire both life and glory for us. And so, if he died for enemies, it should be understood how much he will give to friends. Among people, then, that is, according to time, he was seen to die; for in the underworld he was judging the irreverent and wicked spirits for the salvation of souls. Times are in the world, where the sun rises and sets, and the moon waxes and wanes, and day and night do not remain in their state; for a thing subject to time and age is always changeable. To this time, then, Christ died, when he departed from the body. But where there is no time and age, there he was found not only alive but also victor. Hence he wished to commend the Saviour’s affection toward us when he says: “Scarcely does anyone die for a righteous man; but Christ died for the ungodly.” For if scarcely anyone dies for a righteous man, how can it happen that someone dies for the ungodly? And if for one good man someone might perhaps dare to die, or perhaps not dare, since he signifies that both are difficult, how can it be seen that someone would dare to die for the ungodliness of many? For if someone might perhaps dare to die for a righteous or good man, drawn by a certain pity or by affection for his good works, for the ungodly there is lacking not only what might persuade one to die but even what might move one to tears. But Christ died for the ungodliness of a people that was not yet his own, so as to make credible all that the world distrusts. He made, then, two grades, the righteous and the good; for though the righteous too must be called good, yet he set down the kinds themselves, signifying the righteous by practice and the good by nature, one who is called innocent by simplicity. Hence, though as far as this place is concerned the righteous is of better merit than the good, yet “for a good man,” he says, “someone might perhaps dare to die”; signifying that, because the cause of innocence is more pitiable, someone might perhaps be driven to this. Indeed parents wish to die for good sons, not to mention wives for good husbands. For if we wish to set out the case of the good and the righteous, sometimes we find the righteous better, sometimes the good to be preferred. For according to the law of God the one who is righteous is better than the good, that is, than one who has not yet laboured with himself to enlarge himself with good things; for by practice the righteous will improve his good nature. But if he is righteous according to the world, the good is preferred to him because of innocence, since such righteousness is not without severity. And so every nature is good, but righteousness is the fruit of the law of God fitting to nature; and therefore righteousness is goodness, whence the righteous are always called good too. Yet the good are not always righteous, because they are called good not because of works but because of innocence; for righteousness is perfect goodness when by work it fulfils the good things of its nature. ### Scripture references - Rom 5:5: quotation, high confidence - Rom 5:6: quotation, high confidence - Rom 5:7: quotation, high confidence - Acts 2:4: allusion, high confidence - 1 Cor 12:10: allusion, low confidence - 1 Pet 3:19: echo, low confidence ### Translation notes - Ref 5.5 covers Rom 5:5–7. Ambrosiaster’s Old Latin reads “Why did Christ … die?” (ut quid), a Western reading, and “in his time” (secundum tempus), which he takes as “for a time”. Allusions: Acts 2:4; 1 Cor 12:10 (interpretations); 1 Pet 3:19 (Christ in the underworld). His distinction between the righteous and the good is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 5.5 (PL 17:89–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-5). ## Commentary on Romans 5:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-8 - Source: PL 17:91 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God shows his love by Christ’s death for sinners; how much more will he save the justified from wrath on the day of judgment. ### Latin text Commendat autem suam charitatem Deus in nobis. Sic commendat euam cljaritatcm, dum adhuc inimicis suis benevolus est, et mittit qui salvel cos; cum utique non mereantur. (Vers. 9.J Quoniam si cum adhuc peccatores essemus, Christus pro nobis mortuus eat, multo magis justificati nunc in sauguine ipsius, salvi erimus ab ira per ipsum. Hoc dicit, quia si pro peccatoribus Filium suum Deus occidi permisi;, quid taciet pro justificatis, nisi servet eos ab ira, id cst, tutos illos præstet ab illusione diaboli; ut securi sint in die judicii, cum cœperit perfidos ultio devasmre2 Quoniam cnim bonitas Dei nuUum perire vult, mortem dignissimam dedit; ut intelligentibus Dei gratiam circa se, adderet dignitatem et gloriam, v ipgfatis cumularet poenam. Ingrati ii sunt qui, Deo vocatne, dissentiunt, Dei gratiam abnuentes, ut in proposito erroris et malignitatis permaneant. ### English translation (Claude) “But God commends his love toward us.” He commends his love in this way, that he is still kind to his enemies and sends one to save them, though they certainly do not deserve it. (Verse 9.) “For if, while we were still sinners, Christ died for us, much more, justified now in his blood, will we be saved from wrath through him.” He says this because, if God allowed his Son to be killed for sinners, what will he do for the justified but keep them from wrath, that is, make them safe from the mockery of the devil, so that they may be secure on the day of judgment, when vengeance begins to lay waste the faithless? For since the goodness of God wills that no one perish, he gave a most worthy death, so that to those who understand the grace of God toward them he might add dignity and glory, and heap punishment on the ungrateful. Ungrateful are those who, when God calls, disagree, refusing the grace of God, so as to remain in their purpose of error and malice. ### Scripture references - Rom 5:8: quotation, high confidence - Rom 5:9: quotation, high confidence - 2 Pet 3:9: allusion, medium confidence ### Translation notes - Ref 5.8 covers Rom 5:8–9; Ambrosiaster’s lemma lacks the clause “that while we were still sinners Christ died for us” in 5:8, which he quotes with 5:9. Allusion: 2 Pet 3:9. ### Citation (SBL) Ambrosiaster, Rom. 5.8 (PL 17:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-8). ## Commentary on Romans 5:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/4-1/#p-5-10 - Source: PL 17:91 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If Christ’s death reconciled enemies, his risen life will save the reconciled; through him believers boast in God and honour the Son as the Father. ### Latin text Si enim cuminimici essemus, reconciliuti sumus Deo per ,,.ortem Filii ejus, multomagis reconciliati salvi erimus in vita ipsius. Manifestum est, quia si, ut reconciliaret nos sibi, Deus Filium suum morti trasdidit, quanto magis reconciliatos salvas faciet in vita ipsius? e Nun enim poterit minime diligere amicos, qui prodest ini. micis. Si enim mors Salvatoris prefuit nobis adhuc impiis, quanto magis justificatis vita ipsius, cum resurgit a morinis ? Quia sicut mors ejus a diabolo nos eruit, ita et vita ejus de die judicii Dei nos Iiberabit. (Verg, 11.) Non solum autem hac, sed el gloriamur in Dco per Domimum nostrum Jesum Christum, per quem nunc reconciliationem accepimus. Non tanlum pro accepta salute et securitate Beo gratias agendas docpt, sed et gloriandum per Cbristam Jesum in Doo, J qui dignatus est ex impiis et inimicis diei nos sues amicos; ut omnia beneflcia per Christum consecutos nos gaudeamus : ut quia ppr ipsum cognovimus Deum, gloriantes in eo, reddamus ci honorificentiam parem Deo Palri, ipso sibi idoneo teste prædicante; Ut honorificent, inquit, Filium, sicut honorificant Patrem (Joan, v, 23). Post Dei ergo Patris providentiam, et donum quod dedit per Christum, ul personam Filii nobis gratam faceret, quia per unum Christum redempti sumus ab uno Deo Patre, adjecit: ### English translation (Claude) “For if, when we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, will we be saved in his life.” It is plain that if God handed his Son over to death in order to reconcile us to himself, how much more will he save those reconciled in his life? For he who does good to enemies cannot fail to love friends. For if the death of the Saviour profited us while we were still ungodly, how much more will his life profit the justified, now that he has risen from the dead? For as his death snatched us from the devil, so his life will free us from the day of God’s judgment. (Verse 11.) “And not only this, but we also boast in God through our Lord Jesus Christ, through whom we have now received reconciliation.” He teaches that thanks must be given to God not only for the salvation and security received, but that we must also boast in God through Christ Jesus, who deigned to call us, from ungodly enemies, his friends; so that we may rejoice that we have obtained all benefits through Christ; so that, since through him we have known God, boasting in him, we may render him honour equal to God the Father, as he himself, a fit witness for himself, declares: “That they may honour the Son,” he says, “as they honour the Father” (John 5:23). After the providence of God the Father, then, and the gift he gave through Christ, so as to make the person of the Son pleasing to us, since through one Christ we have been redeemed by one God the Father, he added: ### Scripture references - Rom 5:10: quotation, high confidence - Rom 5:11: quotation, high confidence - John 5:23: quotation, high confidence - John 15:15: allusion, low confidence ### Translation notes - Ref 5.10 covers Rom 5:10–11. Quotation: John 5:23. ### Citation (SBL) Ambrosiaster, Rom. 5.10 (PL 17:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-10). ## Commentary on Romans 5:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-12 - Source: PL 17:91–93 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster reads Rom 5:12 “in whom” as “in Adam”: all sinned in Adam as in a lump and are born under sin and bodily death, while the second death comes only by one’s own sins; Christ, one with God, undoes what Adam began. ### Latin text Propterea sicut per unum hiominem peccatum in hunc mundum intravit, ei per peccatum mors; sic in omnes homines mora pertransiit, in quo omne. peccaverunt. Quoniam superius Dci gratiam per Cbristum datam ostendit secundum ordinem veritatis; e nunc ipsum ordinem unius Dei Patris, per unum Christum Filium ejus declarat; ut quia Adam, unus, id est, Eva, et ipsa enim Adam est, peccavit in omnibus; iLa unus Christus Filius Dpi peccatum vicit in omnibus. Et quia propositum gratiae Dei erga genus humanum ostendit; ut ipsa primordia peccati ostenderet, ab Adatn cæpit, qui primum peccavit; ul providentiam unius Dei per unum reformassc doceret, quod per unum fuerat lapsum et tractum in mortem. Hic ergo unus est per quem salvati, banc illi reverentiam, quam Dep Patri debemus, ipso volente. Dicit enim idem alip loco i Qui in liis servit Christo, placet DeP (Rom. XIV, 18); cum scriptum sil : Dominum Deum tuum plorabis, et illi soli servies (Deut. VI. 13). Si ergo soli Deo serviendum dicit, et Christo servire præcepit, in unitate Dei est Christus, nec dispar aut alter Deus; quando cum soli Deo serviendum i iex dicat, communiter utique Christo serviens Deo placere prædicatur. Igitur sicut per unum hominem peccatum in hunc mundum intravit, et per peccatum mors, ita et per unum Christum damnatio et more peccati, præstans vitam æternam, quod inferius declarat. In quo, id est, in Adam, omnes peccaverunt. Ideo duxit, in quo, cnm de mulicre loquatur, quia nou ad speciem retulit, sed ad genus. Manifestum itaque est in Adam omnes peccasse quasi in massa; ipsa enim per peccatum corruptus, quos gemit, omnes n1ti sunt sub peccato. Ex eo igitur cuncti peccatores, quia ex eo ipso sumus omnes; hic euim beneficium Dei perdidit, dum prævarieavit , indignis factus edere de arbore vitæ, ut moreretur. Mors amem dissolutio corporis est, cum anima a corpore separatur. Est et ali v mors, quæ sceunda diciturm gehenna, quam non peceato Adæ patimur, sed ejus occasione propriiss peccatis acquiritur : a qua boni immunes sunt, tantum qnod in inferne erant, g sed superiori, quasi iD libera, qui ad cœlos ascendere non poterant; sententia enim tenebantur data in Adam, quod chirographum in decretis morte Christi deletum est (Coloss. n, 14). Sententia autem deereti fuit, ut unius hominis eorpus solveretur super terram : anima vero vinculis inferni detenta exitia pateretur. ### English translation (Claude) “Therefore, as through one man sin entered into this world, and through sin death, so death passed through to all men, in whom all sinned.” Since above he has shown the grace of God given through Christ according to the order of truth, he now declares the very order of the one God the Father through the one Christ his Son; so that, as one Adam, that is, Eve (for she too is Adam), sinned in all, so one Christ the Son of God conquered sin in all. And because he is showing the purpose of the grace of God toward the human race, he began from Adam, who sinned first, in order to show the very beginnings of sin; to teach that the providence of the one God restored through one what through one had fallen and been drawn into death. This, then, is the one through whom we are saved, and to him we owe the reverence we owe to God the Father, as he himself wills. For the same apostle says in another place: “Whoever serves Christ in these things pleases God” (Rom 14:18); though it is written: “You shall worship the Lord your God, and him alone you shall serve” (Deut 6:13). If, then, he says that God alone is to be served, and commands that Christ be served, Christ is in the unity of God, and not an unequal or another God; since, while the law says that God alone is to be served, one who serves Christ is declared to please God, as being one with him. Therefore, as through one man sin entered into this world, and through sin death, so also through one Christ came the condemnation and death of sin, providing eternal life, which he declares below. “In whom,” that is, in Adam, “all sinned.” He said “in whom” (masculine), though he is speaking of the woman, because he referred not to the individual but to the race. It is plain, then, that all sinned in Adam as in a lump; for he himself was corrupted by sin, and those whom he begot were all born under sin. From him, then, all are sinners, because we are all from him; for he lost the benefit of God when he transgressed, being made unworthy to eat of the tree of life, so that he died. Death is the dissolution of the body, when the soul is separated from the body. There is also another death, which is called the second, in Gehenna, which we do not suffer by the sin of Adam, but which is acquired by occasion of it through one’s own sins. From this the good are free; only they were in the underworld, but in the upper part, as in a free place, since they could not ascend to heaven; for they were held by the sentence given in Adam, the bond in the decrees which was blotted out by the death of Christ (Col 2:14). And the sentence of the decree was that the body of each man should be dissolved on earth, while the soul, held by the bonds of the underworld, would suffer destruction. ### Scripture references - Rom 5:12: quotation, high confidence - Rom 14:18: quotation, high confidence - Deut 6:13: quotation, high confidence - Gen 3:22: allusion, high confidence - Col 2:14: allusion, high confidence - Rev 20:14: allusion, low confidence - Matt 4:10: allusion, low confidence ### Translation notes - Ambrosiaster’s Old Latin “in quo omnes peccaverunt” (“in whom all sinned”) renders the Greek ἐφʼ ᾧ, usually taken as “because all sinned”; he explains “in whom” as Adam. This is the classic Latin text behind later teaching on original sin; translated exactly as written. His remark that Eve “too is Adam” and that the masculine refers to the race is his own. Quotations: Rom 14:18; Deut 6:13 (Vulgate “adorabis”, OCR “plorabis”); Col 2:14. Allusions: Gen 3:22 (tree of life); Rev 20:6, 14 (second death). “n1ti” read as “nati” (“born”). ### Citation (SBL) Ambrosiaster, Rom. 5.12 (PL 17:91–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-12). ## Commentary on Romans 5:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-13 - Source: PL 17:93 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Before Moses sin was known by natural law but not reckoned as liable to God’s judgment, until the law showed that God judges; Ambrosiaster sets out three parts of the natural law. ### Latin text Usque ad legem enim peccutum erat in hoe mundo: peccatum autem non miputabatur, cum In non esset. In Adam omnes dicit peccasse, sicut sopra memoravi, et usque ad legem datam non imputatum esse peccatum; putabant enim se homines apud Deam impune peccare, sed non apud homines. Nep enim lem naturalis penitus obtorpuerat; quia Hon ignorabant quia quod pati nolebant, altis facete non debebant. Nam usque adeo non ignotum fuit peccatum inter homines, ut Jacob cam idola sua apnd illum quæreret socer ejus Laban, in quo inventum fuisset furtum (Gen. XXXI, 80 et seq.), morte dignum judMaret : et Joseph quamvis per caLumniam, tamen quasi reus clausus in careere est (Gen. XXXIX, 20) : et pistor, et pincerna Pharaonis ob delictum similiter possi sunt (Ibid. XL, 3): etMoyses, acciso Ægyptio, a atterritus lege est (Exod. n, 12). Quomodo ergo non imputabatur peccatnm , cum lex non esset? aut qoomodo vindieabatur, nisi lex £civetur? Lox naturalis semper est, nec ignorabatur aliquando; sed putabatur jd tempus tantum auctoritatem habere, nen et apud Deum reos facere. Ignonabatur enim quia judicaturus esset Deus genns humanum, ac per hoc non imputabatur peccatum, b quasi peccatunr nen cognilum esset apud Demn, incuriosum Deum asserentes. At ubi autem lex data est per Moysen, manifestatum est curare Deum res humanas, et non impune iis futurum qui malefacientes, quacumque ex causa in præsenti evadunt. Nam utique ei inter se, magistra justitia ve! natnra, pecCata nen multa censebant; quanto magis Deum, quem mandi sciebant opificem, hæc requisiturum non debuerant ignorare ? Quippe cnm Sodoma et Comorrira per ignem adjudicatæ siet deperire (6en. XIX, 24), quod eMMo quidem texerat; Moyses autem ut firmaret Deum judicem tete, scribendo manifesfavit. Sed cum prætermisso Beo, figmenta cœperunt in honorem Dei recipere, « depravati mente, partem legisnaturalis, quæ prima est, calcaverunt. Quia lex naturalis tres habet parteS, cujus prima hæc est, at agnitus honoretur Creator, nec ejus claritas et majestas a alicui de creaturis deputetur: secunda autem pars est moralis, hoc ost, ut bene vi. vatur, modestiagubernante; congruit enim homini habenti notitiam Creatoris vitam suam lege refrænane, ne frustretur agnitio : tertia vero pars est docibilis, ut notitia creatoris Dei, et exemplum morum cæteris tradatur; ut discante quemadmodum apud Creatorem moritum collocatur. Hæc est vera et Christiana prudentia. ### English translation (Claude) “For until the law sin was in this world; but sin was not reckoned when there was no law.” He says that all sinned in Adam, as I mentioned above, and that until the law was given sin was not reckoned; for people thought that they sinned with impunity before God, though not before men. For the natural law had not become wholly numb; for they were not ignorant that they ought not to do to others what they did not wish to suffer. For sin was so far from unknown among people that Jacob, when his father-in-law Laban looked for his idols with him, judged worthy of death the one with whom the theft was found (Gen 31:30ff.); and Joseph, though through slander, yet was shut up in prison as guilty (Gen 39:20); and the baker and the cupbearer of Pharaoh were likewise put there for an offence (Gen 40:3); and Moses, after killing the Egyptian, was terrified by the law (Exod 2:12–15). How, then, was sin not reckoned when there was no law? Or how was it punished, unless a law was known? The natural law always exists, and was never unknown; but it was thought to have authority only for the time being, and not to make people guilty before God. For it was not known that God would judge the human race; and therefore sin was not reckoned, as though sin were not known to God, since they asserted that God was unconcerned. But when the law was given through Moses, it was made manifest that God cares for human affairs, and that it will not go unpunished for those who do evil, though for whatever reason they escape at present. For since even among themselves, with justice or nature as teacher, they judged sins, how much more ought they not to have been ignorant that God, whom they knew to be the Maker of the world, would require these things? Seeing that Sodom and Gomorrah were condemned to perish by fire (Gen 19:24), which time had indeed covered over; but Moses, to confirm that God is judge, made it manifest by writing. But when, setting God aside, they began to receive images in the honour of God, depraved in mind, they trampled on that part of the natural law which is first. For the natural law has three parts. The first is this, that the Creator, once known, be honoured, and his glory and majesty not be assigned to any of the creatures. The second part is moral, that is, that one live well, with moderation governing; for it befits a man who has knowledge of the Creator to rein in his life by law, lest his knowledge be in vain. The third part is the teaching part, that the knowledge of God the Creator and an example of conduct be handed on to others, so that they may learn how merit is laid up with the Creator. This is true and Christian prudence. ### Scripture references - Rom 5:13: quotation, high confidence - Gen 31:32: allusion, high confidence - Gen 39:20: allusion, high confidence - Gen 40:3: allusion, high confidence - Exod 2:12: allusion, high confidence - Gen 19:24: allusion, high confidence - Matt 7:12: echo, low confidence ### Extrabiblical texts - Tob 4:15 (Tobit): echo, low confidence ### Translation notes - Allusions: Gen 31:30–32 (Migne gives 31:80); Gen 39:20; 40:3; Exod 2:12–15; Gen 19:24; Matt 7:12 / Tob 4:15 (the golden rule in negative form). His threefold natural law is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 5.13 (PL 17:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-13). ## Commentary on Romans 5:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-14 - Source: PL 17:93–95 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Reading Rom 5:14 without “not”, Ambrosiaster argues that death reigned only over those who, like Adam, sinned in contempt of God by idolatry, while those who honoured God awaited Christ in a place of rest; he defends this Latin reading against Greek manuscripts he regards as altered. ### Latin text Sed regnavit mors ab Adam usque ad Moysen. Quoniam noa imputabatur peccatum, antequam lex daretur per Moysen, sicut dixi; ipsa usurpationis impunitate regnabat mors, sciens sibi illos devotos. Regnabat ergo mors securitate domi. nationis sum tam in hos, qai ad tempus evadebant, quam in illosqui etiam hic pœnas dabant pro malia suis operibus, Omnes. enim suos esse videbat; quia qui facit peccatum, servus est peccati (Joan. VIII, 34): impune enim eedere putanles, magis delinquebant : circa haMtamen peocata promptiores, quæ mundus quasi licita nutriebat. Quo faeto gaudebat Satanas, seculis quod causa Adae relictum a Deo hominem in possessionem habebat. Regnabat ergo mors in eos, qui peccaverunt in similitudinem prævaricationis Adæ, qui ost forma futari : qnod in subjectis monstrabimus.Itaque pon m omnes mortem regnasse manifestum est, qui non peccaverunt omnes in similitudinem prævaricationis Adæ, id est, non omnes , contempto Deo, peccaverunt. Qui autem sont qui, contempto Deo, peccaverunt; nisi qui neglecto Creatore servierunt creaturae , deos. sibi constituentes quos oolerent, ad injuriam Dri ?f Ideirco fætabatur in istis diabolus, qua videbat illos imitatores suos effectos. Nam et Thare pater Abrahæ, et Nachor et Labanproprios Depe sibi vindicabant. Et peccatum Adæ noo longe est ab idololatria; prævaricavit enim, putans se hominem futurumDeum.Æstimavit enim hoc magfsprofuturum, quoddiabolus suasit, quam quod Deus jussit, ie loco Dei diabolum statuens; unde et subjectus est diabole. Similiter et hi, transgresso Dee, dum creatur. serviunt, peceant simili modo, non eodem; quia similitudo stet babere aliquid dissimile. Nec enim potest dici quia et hi qui præceptum acceperant nett edendi de arbore sicut Adam fuerum (Gen. H, M), qui peccaverunt, non prævaricato Dee, sed in tege naturali. Qui enim intellexit, sive ex traduce, sive indicio naturali, et veneratus est Deam, nulli -honorificentiam nominis ac majestatis ejus impertiens; si peccavit. quia impossibile est non peccare, sub Deo peccaVit, non in Deum, quem judicem sensit : ideoqHe in hujusmodi mors nom regnavit. ln hos autem , sicut dixi, regnavit, qui sab specie idolorum servierunt diabolo. Propterea quod lex iD auctoritate non erat promallata, judicem Deum praesentire ncquivcrunt. Maxima enim pars mundi Deum fore judicem ignorabat: perpauci autem in quos non regnavit mors; in quos autem regnavit, post istam mortem, quae prima dicitur, a secunda excepti sunt ad poenam et perditionem futuram. In quos autem non regnavit, quia non peccaverunt in similitudinem prævaricationis Adae, sub spc reservati sunta adventui Salvatoris in libera : sicut legitur de Abraham, quia quamvis apud inferos fuerit; discretus tamen longo inlervallo est; ita ut chaos esset ingens inter justos et peccatores (Luc. xvi, 26). Si inter justos et peccatores chaos ingens erat, b quanto magis inter impios, ut justis esset refrigerium, et peccatoribus aestus, impiis vero ardor; ut ante judicium quid unusquisque dignus esset, non lateret V Ac per hoc regnabat in eos mors, quia videbat opera subtilitatis suæ profecisse eis ad poenam quasi inimicis. Non enim latuit illum ad hoc factum hominem in mundo, ut imperium unius Dei prædicaret, quod prævaricatus est Satanas. Ac si in Græco non ita cautum dicatur; sic enim dicitur scriptum, etiam in eos mortem regnasse, qui non peccaverunt in similitudinem prævaricationis Adæ. Totum enim hic complexus videtur, ut quia mors, id est, dissolutio, per invidiam facta est diaboli, etiam in eos qui non peccaverunt, regnasse mortem dicat, moriuntur enim, quod voti est Satanae. Quod si verum esset, non oportuit dici : Regnavit mors ab Adam usque ad Moysen ; si ab initio usque ad finem regnat in omnes. Aut forte gra-C dus fecit, ut ab Adam usque ad Moysen regnaverit, eta Moyse usque ad Christum, a Christo vero usque ad finem; ut ad quam utilitatem hæc locutio proficeret, cam nec sic loculus probetur. Dixit enim : Ab Adam regnavit mort utque ad Moysen, propter quod Lex non erat manifestata, ut data Lege, sub auctoritate ejus viverent, scientes quid caverent, no regnaret in cus mors. Igitur qui ante Lcgem hoc servavit, natura duce, quod postea Lex mandavit, numquid potest dici quia mors regnavit in eum ? Nam vide quid de eo scriptum sit: Peccatum, inquit, non imputabatur, cum Lex non esset; et adjecit: Sed regnavit mars ab Adam usque ad Moysen; eo utiquo tempore, quo Lex non erat: etconvenit ut quia antequam Lex daretur, mors regnavit, in eos regnasse dicatur, qui peccaverunt in similitudinem prævaricationis Adæ, sicut supra memoravimus. Sicut enim post Legem datam qui idolis aut fornicationi servierunt, contemnentes legislatorem, regnavit in eos mors ; ita et ante Legem qui sensum Legis prtesenserunt, honorificantes auctorem ejus, non utique regnavit in eos mors : propterea enim regnasse dicitur, quia cognitio unius Dei evanuerat in terris. Demique sic coepit data Lex : Ego sum, inquit, Dominus Deus tuus, qui eduxi te de Ægypto, de domo servitutis : non erunt tibi dii alii prceler me; et non facies libi idolum, neque ullam similitudinem (Exod. xx, 2). Dala igitur Lex cst, ne mors regnaret; ut abolitis peccatis prioribus, uni Deo obsecundaret genus humanum. Undc alio loco dicit idem Apostolus : Non regnet peccatum in vestro mortali corpore, ut obediatis ei (Rom. VI, 12). Quo dicto ostendit etiam nunc regnarc mortem, si Lex contemnatur. Quod enim regnum mortis est, nisi cum fit voluntas cjus, dum imperat, ad perniciem obedientis, cujus imperii voluntas caput est idololatriae ? Et tamen sic praescribitur nobis dc Græcis codicihus, quasi non ipsi ab invicem discrepent; quod facit studium contentionis. Quia enim propria quis auctoritate uti non potest ad victoriam, verba legis adulLeral; ut sensum suum quasi verba legis asserat, ut non ratio, sed auctoritas præscribere videatur. c Constat autem porro olim quosdam Latinos de veteribus græcis translatos codicibus , quos incorruptos simplicitas temporum servavit et probat: postquam autem a concordia animis discedentibus, et hæreticis perturbantibus torqueri quæstionibus cœperunt, multa immutata suut ad sensum huma. num; ut hoc contineretur in liueris, quod homini videretur : unde eliam ipsi Graeci diversos codices ualent. Hoc autem verum arbitror, quando et ratio et historia et auctoritas observatur : nam hodieque in Latinis reprehenduntur codicibus, sic inveniuntur a veteribus posita, Tertulliano, Victorino et Cypriano. Primum igitur in Judæ coepit destrui regnum mortis, quia noluM in Judæa Deus ( Psal. LXXV, 2); nunc autem in omnibus gentibus quotidie destruitur, dum magna ex parte ex filiis diaboli fiunt lilii Dei. Itaque non in omnes regnavit mors, sed ill eos qui peccaverunt in similitudinem prævaricationis Adæ, sicut supra memoravi. Adam autem idne furtu futuri est, quii jam tum in mysterio decrevit Deus per unum Christum emendare, quod per unum Adam A peccatum erat, sicut dicitur in Apocalypsi Joannis apostoli : Agnus, inquit, qui occisus est a constitutione mundi ( Apoc. XIII, 8). Denique subjecit: ### English translation (Claude) “But death reigned from Adam until Moses.” Since sin was not reckoned before the law was given through Moses, as I said, death reigned by the very impunity of its usurpation, knowing that they were devoted to it. Death reigned, then, with the security of its lordship, both over those who escaped for a time and over those who even here paid the penalty for their evil works. For it saw that all were its own; for “whoever commits sin is a slave of sin” (John 8:34); for thinking that they went unpunished they offended the more, being readier for those sins which the world nourished as if lawful. At this Satan rejoiced, secure that because of Adam he held in his possession man abandoned by God. “Death reigned, then, over those who sinned in the likeness of the transgression of Adam, who is a type of the one to come”: which we shall show in what follows. So it is plain that death did not reign over all, since not all sinned in the likeness of the transgression of Adam, that is, not all sinned in contempt of God. And who are those who sinned in contempt of God, except those who, neglecting the Creator, served the creature, setting up gods for themselves to worship, to the injury of God? Therefore the devil rejoiced in them, because he saw that they had become his imitators. For Terah the father of Abraham, and Nahor and Laban, claimed their own gods for themselves. And the sin of Adam is not far from idolatry; for he transgressed thinking that he, a man, would become God. For he judged that what the devil persuaded would profit him more than what God commanded, putting the devil in the place of God; hence he was also made subject to the devil. Similarly these too, passing over God while they serve the creature, sin in a like way, not the same; for a likeness must have something unlike. For it cannot be said that those who sinned, not transgressing against God but within the natural law, received the command not to eat of the tree as Adam did (Gen 2:17). For one who understood God, whether from tradition or from the evidence of nature, and venerated him, sharing the honour of his name and majesty with no one, if he sinned (for it is impossible not to sin), sinned under God, not against God, whom he perceived as judge; and therefore death did not reign over such a one. But over those, as I said, it reigned who under the form of idols served the devil. Because the law had not been promulgated with authority, they could not perceive beforehand that God is judge. For the greatest part of the world did not know that God would be judge; but there were very few over whom death did not reign. Those over whom it reigned were, after this death which is called the first, taken by the second, to punishment and future perdition. But those over whom it did not reign, because they did not sin in the likeness of the transgression of Adam, were kept in hope for the coming of the Saviour in a free place; as we read of Abraham, that though he was in the underworld, he was nevertheless separated by a long interval, so that there was a great chasm between the righteous and sinners (Luke 16:26). If there was a great chasm between the righteous and sinners, how much more between the ungodly, so that for the righteous there should be refreshment, for sinners heat, and for the ungodly burning; so that before the judgment it would not be hidden what each deserved? And therefore death reigned over them, because it saw that the works of its cunning had brought them to punishment as enemies. For it was not hidden from it that man was made in the world in order to proclaim the rule of the one God, against which Satan transgressed. And yet in the Greek it is said not to be put so carefully; for it is said to be written that death reigned even over those who did not sin in the likeness of the transgression of Adam. For here he seems to have embraced the whole, so that, since death, that is, dissolution, came about through the envy of the devil, he says that death reigned even over those who did not sin; for they die, which is what Satan desires. If this were true, it ought not to have been said, “Death reigned from Adam until Moses,” if from the beginning to the end it reigns over all. Or perhaps he made grades, that it reigned from Adam until Moses, and from Moses until Christ, and from Christ until the end; but to what use would this expression serve, since it is not shown that he spoke so? For he said, “From Adam death reigned until Moses,” because the law had not been made manifest, so that, when the law was given, they might live under its authority, knowing what to beware of, lest death reign over them. Can it be said, then, that death reigned over one who before the law kept, with nature as guide, what the law afterwards commanded? For see what is written about it: “Sin,” it says, “was not reckoned when there was no law”; and he added, “But death reigned from Adam until Moses,” certainly in the time when there was no law; and it is fitting that, since death reigned before the law was given, it should be said to have reigned over those who sinned in the likeness of the transgression of Adam, as we mentioned above. For as after the law was given death reigned over those who served idols or sexual immorality, despising the lawgiver, so too before the law it certainly did not reign over those who perceived beforehand the sense of the law, honouring its Author; for it is said to have reigned because the knowledge of the one God had vanished from the earth. Indeed the law, when given, began thus: “I am,” it says, “the Lord your God, who brought you out of Egypt, out of the house of slavery; you shall have no other gods besides me; and you shall not make for yourself an idol, nor any likeness” (Exod 20:2–4). The law, then, was given so that death might not reign; so that, former sins being abolished, the human race might obey the one God. Hence the same apostle says in another place: “Let not sin reign in your mortal body, so that you obey it” (Rom 6:12). By saying this he shows that death reigns even now if the law is despised. For what is the reign of death but when its will is done, while it commands, to the ruin of the one who obeys; and the will of its command is the head of idolatry? And yet the Greek manuscripts are cited against us, as though they did not disagree among themselves; which is what the zeal for contention does. For since someone cannot use his own authority to win, he adulterates the words of the law, so as to assert his own sense as if it were the words of the law, so that not reason but authority seems to prescribe. Now it is agreed that formerly certain Latin manuscripts were translated from old Greek manuscripts, which the simplicity of the times preserved uncorrupted and attests; but after people, departing from concord in their minds and with heretics causing disturbance, began to be twisted by questions, many things were changed to suit human sense, so that what seemed right to a person might be contained in the writings; whence even the Greeks themselves have differing manuscripts. I judge this to be true, when reason, history and authority are observed: for what is criticized today in Latin manuscripts is found so set down by the ancients, Tertullian, Victorinus and Cyprian. First, then, the reign of death began to be destroyed in Judaea, because “God is known in Judaea” (Ps 76:1); but now it is destroyed daily in all nations, while for a great part, from sons of the devil they become sons of God. And so death did not reign over all, but over those who sinned in the likeness of the transgression of Adam, as I mentioned above. Adam is the type of the one to come for this reason, that already then in mystery God decreed to amend through one Christ what had been sinned through one Adam, as is said in the Apocalypse of the apostle John: “The Lamb,” it says, “who was slain from the foundation of the world” (Rev 13:8). Then he added: ### Scripture references - Rom 5:14: quotation, high confidence - John 8:34: quotation, high confidence - Josh 24:2: allusion, medium confidence - Gen 31:30: allusion, medium confidence - Gen 3:5: allusion, high confidence - Gen 2:17: allusion, high confidence - Luke 16:26: allusion, high confidence - Exod 20:2: quotation, high confidence - Exod 20:3: quotation, high confidence - Exod 20:4: quotation, high confidence - Rom 6:12: quotation, high confidence - Ps 76:1 (75:2 Vulg.): quotation, high confidence - Rev 13:8: quotation, high confidence ### Extrabiblical texts - Wis 2:24 (Wisdom of Solomon): allusion, medium confidence ### Translation notes - Ambrosiaster’s Latin text of Rom 5:14 reads “over those who sinned in the likeness of the transgression of Adam”, without the negative (“even over those who did not sin”) found in the Greek manuscripts; he knows the Greek reading and argues that his Latin preserves the older text, appealing to Tertullian, Victorinus (of Pettau) and Cyprian. Translated exactly as written; the claim about the history of the manuscripts is his. Quotations: John 8:34; Gen 2:17; Luke 16:26; Exod 20:2–4; Rom 6:12; Ps 76:1 (Vulg. 75:2); Rev 13:8. Allusions: Josh 24:2 (Terah); Gen 31:30 (Laban’s gods); Gen 3:5 (Adam would be as God); Wis 2:24 (death through the devil’s envy). “Death” at the last mentions is personified in the Latin as in Paul. ### Citation (SBL) Ambrosiaster, Rom. 5.14 (PL 17:93–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-14). ## Commentary on Romans 5:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-15 - Source: PL 17:95–97 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Adam is a type of Christ only in that one sinned and one amended; grace abounds to more than died through Adam’s offence, including those freed at Christ’s descent to the underworld. ### Latin text Sed non sicut delictum, ita et donum. Propter quod enim fortiam esse dixit unias Cilii unum Adam; ne et causam Adae talem significasse putaretur, qualis et Christi est; ideo ait: Sed non sicut delictum, itn et donum; quia in eo tantum forma Adam Christi est, quia quod unus peccavit, unus emendavit. Si enim uttius delicto multi mortui sunt, multo magis gratia Dei et donum in gratia unius hominis Jesu Christi in plures abundavit : hoc est, si unius delicto multi mortui sunt, imitantes prævaricationem ejus; magis gratia Dei et donum in plures abundavit confugientes ad se. Plures enim gratiam consequuntur, quam mortui sunt delicto Adae. Unde manifestum est non de hac morte, quæ omnibus communis est, significasse; quia omnes omnino moriuntur, et non tamen omnes gratiam consequuntur : neque mortem in omnes regnasse, sed in eos qui delicto Adæ mor. tui sunt, significatur, a quos in similitudinem prævaricationis Adæ dicit peccasse. Ii sunt quos dicit in unius delicto multos mortuos, gratiam autem Dei in plures abundare; quia et in iis qui delicto Adæ mortui dicuntur, similiter peccantes, et in iis qui non peccaverunt in hac Adæ prævaricationis similitudine, Dei gratia abundavit: paterno autem peccato ex Dei sententia erant apud inferos, gratia Dei abundavit in descensu Salvatoris, omnibus dans indulgentiam, cum triumpho sublatis eis in coelum. ### English translation (Claude) “But not as the offence, so also the gift.” Because he had said that the one Adam was a type of the one Christ, lest he be thought to have signified the case of Adam to be such as that of Christ, he says, “But not as the offence, so also the gift”; for Adam is a type of Christ only in this, that what one sinned, one amended. “For if by the offence of one many died, much more has the grace of God and the gift in the grace of one man Jesus Christ abounded to more”: that is, if by the offence of one many died, imitating his transgression, much more has the grace of God and the gift abounded to more who flee to him. For more obtain grace than died by the offence of Adam. Hence it is plain that he did not signify this death which is common to all; for absolutely all die, and yet not all obtain grace. Nor is it signified that death reigned over all, but over those who died by the offence of Adam, whom he says sinned in the likeness of Adam’s transgression. These are those of whom he says that by the offence of one many died, while the grace of God abounds to more; because the grace of God abounded both to those who are said to have died by the offence of Adam, sinning in like manner, and to those who did not sin in this likeness of Adam’s transgression. And those who, by the ancestral sin, were in the underworld by the sentence of God, the grace of God abounded to them at the descent of the Saviour, giving pardon to all, when they were taken up to heaven with triumph. ### Scripture references - Rom 5:15: quotation, high confidence - Eph 4:8: allusion, medium confidence - 1 Pet 3:19: allusion, low confidence ### Translation notes - Ambrosiaster’s Old Latin reads “to more” (in plures) for the Greek “to the many”, and he builds his argument on it. Allusions: Eph 4:8–9; 1 Pet 3:19 (the descent). ### Citation (SBL) Ambrosiaster, Rom. 5.15 (PL 17:95–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-15). ## Commentary on Romans 5:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-16 - Source: PL 17:97 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Adam’s one sin brought condemnation, but grace forgives many sins and justifies. ### Latin text Et non sicut per unum peccatum, ita et donum : nam judicium quidem ex uno in condemnationem, donum autem ex multis delictis in justificationem. Manifeste diversum est, quia uno Adæ peccato condemnati sunt, qui in similitudinem prævaricationis ejus peccaverunt : gratia vero Dei per Christum non ex uno delicto, sed ex multis justificavit homines. dando illis remissionem peccatorum. Hoc ad magnificentiam pietatis Dei et Christi loquitur; ut cum delicto Adae multi tenentur a morte secunda in inferno inferiori; donum tamen gratiæ Dei, cnm justum esset plecti illos, non solum ignoscit illis, sed justificat. ### English translation (Claude) “And not as through one sin, so also the gift: for the judgment from one was to condemnation, but the gift from many offences to justification.” It is plainly different, because by the one sin of Adam those were condemned who sinned in the likeness of his transgression; but the grace of God through Christ justified people not from one offence but from many, giving them remission of sins. He says this to the magnificence of the love of God and of Christ; so that, while by the offence of Adam many are held by the second death in the lower underworld, yet the gift of the grace of God, though it would have been just for them to be punished, not only pardons them but justifies them. ### Scripture references - Rom 5:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 5.16 (PL 17:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-16). ## Commentary on Romans 5:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-17 - Source: PL 17:97 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If death reigned through Adam over those who sinned like him, much more will grace reign through Christ, giving life to more. ### Latin text Si enim unius delicto mors regnavit per unum, multo magia abundantiam gratiæ et donationis et justitias accipientes, in vita regnabunt per unum Jesum Christum. Contuendum est unum esse sensum, et in nullo differre: mortem enim dicit regnasse, non regnare; quia qui intellexerunt per Legem judicium Dei, sublati sunt de ejus imperio. Regnavit autem, quia sine manifestatione legis timor Dei in terris non erat. Superior ergo sensus est, ut quia mors regnavit ab Adam usque ad Moysen in eos, qui peccaverunt in similitudinem praevaricationis Adæ ; multo magis gratia regnet abundantia doni Dei in vitam per unum Jesum Christum. Si enim mors regnavit, quare non magis gratia regnet, quæ multo plures justificat, quam hi sunt in quos regnavit mors: quanto magis gratia regnare credenda est, quae confert vitam per Christum ? ### English translation (Claude) “For if by the offence of one death reigned through one, much more will those who receive the abundance of grace and of the gift and of righteousness reign in life through one, Jesus Christ.” It must be observed that the sense is one and differs in nothing; for he says that death reigned, not that it reigns, because those who understood the judgment of God through the law were taken out of its rule. It reigned because, without the manifestation of the law, there was no fear of God on earth. The sense, then, is the former one: that since death reigned from Adam until Moses over those who sinned in the likeness of the transgression of Adam, much more may grace reign by the abundance of the gift of God unto life through one, Jesus Christ. For if death reigned, why should not grace reign the more, which justifies far more than those over whom death reigned? How much more must grace be believed to reign, which confers life through Christ? ### Scripture references - Rom 5:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 5.17 (PL 17:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-17). ## Commentary on Romans 5:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-18 - Source: PL 17:97 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As those who sinned like Adam were condemned, so those who believe are justified through Christ; neither is universal. ### Latin text Igitur sicut per unius delictum in onenea homines in condemnationem; sic et per unius ju stitium in omnes homines in justificationem vitæ : hoc est, sicut per unius delictum omnes condemnationem mcruerunt similiter peccantes, ila et in justitia unius omnes justificabuntur credentes. Si qui autem condemnationem hanc generalem esse putant, simili modo et justificationem generalem accipient. Sed non est verum, quia non omnes credunt. ### English translation (Claude) “Therefore, as through the offence of one upon all men unto condemnation, so also through the righteousness of one upon all men unto justification of life”: that is, as through the offence of one all who sinned in like manner deserved condemnation, so in the righteousness of one all who believe will be justified. But if any think that this condemnation is general, they will in like manner take the justification as general. But this is not true, because not all believe. ### Scripture references - Rom 5:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 5.18 (PL 17:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-18). ## Commentary on Romans 5:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-19 - Source: PL 17:97 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul’s “many” shows that not all followed Adam’s sin and not all are made righteous. ### Latin text Sicut enim per inobedientiam unius levminis peccatores constituti sunt plures: ita et per unius obedientiam justi constituentur multi. Quos supra omnes dixit, hic plures et multos significat; plures enim delictum Adae secuti sunt praevaricando, non omnes: et multi justi constituentur per fidem Christi, non omnes. Non ergo in eos regnavit mors, qui non peccaverunt in similitudinem praevaricationis Adæ. ### English translation (Claude) “For as through the disobedience of one man more were made sinners, so through the obedience of one many will be made righteous.” Those whom he called “all” above he here signifies as “more” and “many”; for more, not all, followed Adam’s offence by transgressing; and many, not all, will be made righteous through faith in Christ. Death, then, did not reign over those who did not sin in the likeness of the transgression of Adam. ### Scripture references - Rom 5:19: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin has “more” (plures) in the first clause and “many” (multi) in the second; his argument rests on these words. ### Citation (SBL) Ambrosiaster, Rom. 5.19 (PL 17:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-19). ## Commentary on Romans 5:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-20 - Source: PL 17:97–99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law, given to help nature’s seeds of righteousness, in fact exposed and multiplied sin through human habit and the devil’s work; God answered with the superabundant grace of forgiveness through his Son. ### Latin text Lex autem subintravii, ut abundaret delictum. Potest dici e contra: Non ergo oportuit dari Legem, ne peccata increscerent; si enim ante Legem minus peccatum est, non opus fuit lege. Plane necessaria fuit Lex, ut ostenderet imputari apud Deum peccata, quæ impune fieri credebantur ; ut de cætero scirent quid evitare deberent. Unde Esaias propheta : Lex, inquit, in adjutorium data eat (Esai. VIII, 20 ): ut quia ipsi naturae quodammodo inserta sunt justitiæ semina, addita Lex est, cujus auctoritate et magisterio ingenium naturale proficeret ad fructum justitiæ faciendum. Sicut enim b nativitas interit, nisi nutrimenta habeat, quibus fota adolescat; ita ct naturale justitiae ingenium, nisi habeat quod respiciat et veneretur, non facile proficit, sed ægrolat, et snpervenicntibus cedit peccatis. Consuetudine enim delinquendi premitur, ne crescat in fructum, et per hoc exstinguitur. Providenter ergo data est Lex in adjutorium, sicut testAtur propheta: sed populus veterem consuetudinem sequens multiplicavit peccata. Ipso enim usu plus coepit pecc are, quam antea peccaverat : et sic factum est, ut data Lege non minuerentur, sed abundarent peccata: Apostolus enim ostendit quid provencril data Lege, non quid Lex fecerit. Quomodo autem Legis vitio crescebant peccata, qusc comminabatur, ne peccetur: sed subintrasse dicitur ut abundaret peccatum? Verum est, quia quasi profutura intravit, et cum humilitate : postea autem coepit dominari eis, quibus præceperat IIC peccarent, et peccabant. Ostendere enim coepit lex abundantiam peccatorum; cum quae interdixerat, plus fiebant quam facta erant. c Igitur hoc modo ut abundaret delictum, data est lex; commendans enim Apostolus fidem, per quam utique peccata delentur, legem dixit fecisse, ut abundaret peccatum, sicut supra dixi; quia non data est, ut abolerentur peccata, sed ut abundarent: dum et ante legem peccatores ostendit, et post legem reos omnes tenuit. Ubi autem abundavit peccatum, tuperabundavit gratia. Manifestum est, quia cum abundaret peccatum, superabundavit gratia : dum donum Dei venit ex promissione, et omnium It peccata contexit; ut diaboli invidia nihil se profecisse doleat. Quia enim cum data esset lex ad utilitatem humanam, id egit diabulus, ut suadendo illicita, inverteret; ut quod profuturum datum arat, ill contrarium proficeret, dum mandata contempta sunt, b ut non utilitas ex Lege, sed judicium ad vindictam procederet: tunc justus atque misericors Deus, ut gloriam diaboli quamt de triumphato homine quaesierat, exinaniret, Filium suum venturum decrevit, qui omnia peccata donaret; ut major fieret lætitia ex dono gratie, quam fuerat Juctus ex peccato. Gaudium enim doni Dci etiam his proficit, de quibus triumphare non potuit Satanas; idcirco superabundavit gratia super peccatum, quod suasit Satanas. ### English translation (Claude) “But the law came in secretly, so that the offence might abound.” It can be said in reply: Then the law ought not to have been given, so that sins would not increase; for if before the law there was less sin, there was no need of the law. Plainly the law was necessary, to show that sins are reckoned before God which were believed to be done with impunity, so that thereafter they might know what they ought to avoid. Hence the prophet Isaiah says: “The law,” he says, “was given as a help” (Isa 8:20); so that, since seeds of righteousness have in a way been planted in nature itself, the law was added, by whose authority and teaching the natural disposition might advance to bearing the fruit of righteousness. For as a birth perishes unless it has nourishment by which it is cherished and grows, so the natural disposition to righteousness, unless it has something to look to and revere, does not easily advance, but sickens and yields to the sins that come upon it. For it is pressed down by the habit of offending so that it does not grow into fruit, and by this it is extinguished. The law, then, was given providently as a help, as the prophet testifies; but the people, following its old habit, multiplied sins. For by the very use it began to sin more than it had sinned before; and so it came about that when the law was given sins did not lessen but abounded: for the apostle shows what resulted from the law’s being given, not what the law did. But how did sins grow by a fault of the law, which threatened lest one should sin? Yet it is said to have come in secretly so that sin might abound. It is true, for it came in as if to be of profit, and with humility; but afterwards it began to rule over those whom it had commanded not to sin, and they sinned. For the law began to show the abundance of sins, when the things it had forbidden were done more than they had been done. In this way, then, the law was given so that the offence might abound. For the apostle, commending faith, through which sins are certainly blotted out, said that the law brought it about that sin abounded, as I said above; because it was not given so that sins would be abolished, but so that they would abound, since it both showed people to be sinners before the law and held all guilty after the law. “But where sin abounded, grace superabounded.” It is plain that when sin abounded grace superabounded, since the gift of God came from the promise and covered the sins of all, so that the envy of the devil might grieve that it had gained nothing. For since, when the law had been given for human benefit, the devil worked by persuading to unlawful things to turn it upside down, so that what had been given to profit should profit to the contrary, while the commandments were despised, so that from the law came forth not benefit but judgment for punishment; then the just and merciful God, to empty the glory which the devil had sought from triumphing over man, decreed that his Son would come, who would forgive all sins, so that the joy from the gift of grace might be greater than the grief from sin had been. For the joy of the gift of God profits even those over whom Satan could not triumph; therefore grace superabounded over the sin which Satan persuaded. ### Scripture references - Rom 5:20: quotation, high confidence - Isa 8:20: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin “subintravit” (“came in secretly”). Quotation: Isa 8:20 in the LXX/Old Latin form (“the law was given as a help”). ### Citation (SBL) Ambrosiaster, Rom. 5.20 (PL 17:97–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-20). ## Commentary on Romans 5:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/5-12/#p-5-21 - Source: PL 17:99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As sin reigned for a time through Adam, grace reigns for ever through Christ in those who, forgiven, follow righteousness. ### Latin text Ut quemadmodum regnavu pecctum in mortem, ita et gratia regnet per justitiaM in vitam æternam per Jesum Christum Dominum nostrum. Peccatum regnavit videndo opus suum peccantibus in mortem proficere, in qua gloriabalur c simili modo utet graxia regnet per justitiam invitam aeternam, per Jesum CJiristum Dominum nostrum, ut sicut per Adana coeptum peccatum regnavit, ita et per Christum gratia. Sic autem regnat gratia per justitiam. si accepta remissione peccatorum, justitiam sequimur; ut videns gratia fructum se babere in bonis, quos redemit, regnet in vitam æternam, sciens nos futuros æternos. Superabundat ergogratia, quia peccatum ad tempus regnavit, gratia autem in aeternum. Dei euim regnum est, gratia jregnante, sicut diaboli regnum erat, peccato regnante, Totum tamen ad Christum refert, ut omnis gratia Dei d a Christo discatur. Ad superiorem igitur sensum respondet 4iecns : ### English translation (Claude) “So that, as sin reigned unto death, so also grace may reign through righteousness unto eternal life through Jesus Christ our Lord.” Sin reigned in seeing that its work brought sinners to death, in which it gloried; in like manner, so that grace may reign through righteousness unto eternal life through Jesus Christ our Lord, so that, as sin, begun through Adam, reigned, so also grace through Christ. Grace reigns through righteousness in this way: if, having received remission of sins, we follow righteousness; so that grace, seeing that it has fruit in the good whom it redeemed, may reign unto eternal life, knowing that we will be eternal. Grace, then, superabounds, because sin reigned for a time, but grace for ever. For it is the kingdom of God when grace reigns, as it was the kingdom of the devil when sin reigned. Yet he refers the whole to Christ, so that all the grace of God may be learned from Christ. To the sense above, then, he responds, saying: ### Scripture references - Rom 5:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 5.21 (PL 17:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/5-21). ## Commentary on Romans 6:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-1 - Source: PL 17:99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Grace is not a reason to keep sinning: God showed mercy so that the forgiven would sin no more and grace would reign. ### Latin text Quid ergo dicemus ? Permanebimus in peccato, ut gratia abundet ? Absit. Hoc est, numquid semper peccandum est, ut donum Dei abundet, tegens nostra peccata; ut semper remissionem pcceatorum sperantes, quia Deus pius cst, Christi graliam præferamus ? Non utique. Idco enim nostri misertus est Deus per Christum, ut de cætero nen peccanies, et meritum nobis ct Dei gratiam in nos regnare faciamus. Aufert enim regnum gratim Dei, et tradit peccato, qui rumis redit ad veterem nominem, id est, ad ritum preteritae vitæ. Duabus enim ex causis misericondiam accepimus utet diaboli regnum excluderetur, et Dei imperium ignorantibus prædiretur, per hoc ipsum dignitate nobis quæsita. ### English translation (Claude) “What, then, shall we say? Shall we remain in sin, so that grace may abound? By no means.” That is, must we always sin so that the gift of God may abound, covering our sins; so that, always hoping for the remission of sins because God is kind, we may extol the grace of Christ? Certainly not. For God had mercy on us through Christ for this reason, that, sinning no more, we might make both our merit and the grace of God reign in us. For one who goes back again to the old man, that is, to the manner of his former life, takes the kingdom away from the grace of God and hands it over to sin. For we received mercy for two reasons: that the kingdom of the devil might be shut out, and the rule of God be proclaimed to those who did not know it, a dignity being sought for us by this very means. ### Scripture references - Rom 6:1: quotation, high confidence - Rom 6:2: quotation, high confidence - Eph 4:22: allusion, low confidence ### Citation (SBL) Ambrosiaster, Rom. 6.1 (PL 17:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-1). ## Commentary on Romans 6:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-2 - Source: PL 17:99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Through the spiritual washing of baptism believers died to sin and live to God, and must not return to their former evils. ### Latin text Qui enim mortui sumus peccato, quomodo adhuc vivemus in illo ? ILoc dicit, quoniam viventes peccato, mortui eramus apud Deum; qui peccat enim, vivit peccato, sicut qui non peccat, vivit Deo. Superveniente enim gratia Dei per Cbristum, et nos per fidem lavacrospiritali regenerante, cœpimus vivere Deo, mortui autem esse peccato, qui est diabolus ; boc est tamen mori peccato, liberari a peccato, fieri autem servum Dei. itaque mortui jam paccato, non redeamus ad malo pristina; ne iterum vivamus peccato, et morientes Deo, amissa dignitate, pœnam quam evasimus, incurramus. ### English translation (Claude) “For we who have died to sin, how shall we still live in it?” He says this because, living to sin, we were dead before God; for one who sins lives to sin, as one who does not sin lives to God. For when the grace of God came upon us through Christ, regenerating us through faith by the spiritual washing, we began to live to God and to be dead to sin, which is the devil; yet this is to die to sin: to be freed from sin and to become a servant of God. And so, being already dead to sin, let us not return to former evils, lest we live again to sin and, dying to God and losing our dignity, incur the punishment we escaped. ### Scripture references - Rom 6:2: quotation, high confidence - Titus 3:5: allusion, medium confidence ### Translation notes - “to sin, which is the devil”: Ambrosiaster’s identification; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 6.2 (PL 17:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-2). ## Commentary on Romans 6:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-3 - Source: PL 17:99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: In baptism we die with Christ, our sins die, and we are reborn in mind with the hope of resurrection. ### Latin text An ignoratis quia quicumque baptizati sumus in Christo Jesu, ia morle ejus baptizati sumus? Hoc dicit, ut sciamus baptizatos nos jam noa debere peccare; quia cum baptizamur, commorimur Christo. Hoc est in morte ejus baptizari; illic enim omnia pecceata nostra moriuntur, ut innovati deposita morte, resurgere videamur ad vitam renati: ut quomodo Christus mortuus peccato resurrexit, ita et nos per baptismum spem resurrectionis habeamus. Baptisma itaque mors peecati est, ut alia sequatur nativitas, quæ corporis manente compagino, hominem mente innovat, sepulta omnium malorum actuum vetustate. ### English translation (Claude) “Or do you not know that all of us who have been baptized into Christ Jesus were baptized into his death?” He says this so that we may know that, having been baptized, we ought no longer to sin; because when we are baptized we die together with Christ. This is to be baptized into his death; for there all our sins die, so that, renewed and having laid death aside, we may be seen to rise again, reborn to life; so that, as Christ died to sin and rose again, so we too through baptism may have the hope of resurrection. Baptism, then, is the death of sin, so that another birth may follow, which, while the frame of the body remains, renews the person in mind, the oldness of all evil acts being buried. ### Scripture references - Rom 6:3: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 6.3 (PL 17:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-3). ## Commentary on Romans 6:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-4 - Source: PL 17:99 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Buried with Christ in baptism, the pledge and image of resurrection, believers are spiritually washed and walk in the new life of Christ’s precepts. ### Latin text Consepulti enim sumus cum illo per baptismum in mortem; ut quemadmodum Christus resurrexit a mortuis per virtutem , Patris iia et noa in novitate vitæ ambulemus. Hæc dicens, stiam istud significat, quod est; quia Cbristus corpus suum a mortuis excitavit, ipse enim virtus est Dei Patris, sicut dicit: Solvite templum hoc, eI. ego tribus diebus excitabo illud. Hoc autem, inquit, dicebat de templo corporis sui (Joan. II, 19 £ et 2t ); et quia resurrexit in novam vitam, quæ jam mori nesciat. .Nova autem dicitur; quia a Christo data est, quae est disciplina christiana. Nos autem baptizati eoasepulti sumus Christo ( Coloss. II, 12) ut de cætero hanc vitam sequamur, in qua Christus resurrexit. Baptisma itaque resurrectionis pignus cst, et imago; ut jam jn præceptis Christi manentes, ad præterita denuo non revolvamur. Qui enim moritur, jam non peccat: mors enim finis peccati est. Nam ideo per aquam celebratur, ut sieut aqua sordes corporis abluit; ita et nos per baptismum ab omni peccato spiritualiter purgatos nos et innovatos credamus; ut quod incorporale est, invisibiliter abluatur. ### English translation (Claude) “For we were buried together with him through baptism into death, so that as Christ rose from the dead through the power of the Father, so we too may walk in newness of life.” In saying this he also signifies what is the case, that Christ raised his own body from the dead; for he himself is the power of God the Father, as he says: “Destroy this temple, and I will raise it in three days.” “But he spoke,” it says, “of the temple of his body” (John 2:19, 21). And he signifies that he rose into a new life which can no longer die. It is called new because it was given by Christ, which is the Christian discipline. We, baptized, have been buried together with Christ (Col 2:12), so that thereafter we may follow this life in which Christ rose. Baptism, then, is the pledge and image of the resurrection, so that, remaining in the precepts of Christ, we may not roll back again to the past. For one who dies no longer sins: for death is the end of sin. For this reason it is celebrated with water, so that, as water washes away the dirt of the body, so we may believe that through baptism we have been spiritually cleansed from every sin and renewed; so that what is incorporeal may be washed invisibly. ### Scripture references - Rom 6:4: quotation, high confidence - 1 Cor 1:24: allusion, medium confidence - John 2:19: quotation, high confidence - John 2:21: quotation, high confidence - Col 2:12: allusion, high confidence - Rom 6:7: echo, low confidence ### Translation notes - Ambrosiaster’s Old Latin reads “through the power (virtutem) of the Father”, which he takes as Christ himself (1 Cor 1:24). Quotations: John 2:19, 21; Col 2:12. ### Citation (SBL) Ambrosiaster, Rom. 6.4 (PL 17:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-4). ## Commentary on Romans 6:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-5 - Source: PL 17:99–103 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who die to their vices in baptism and sin no more will share in Christ’s resurrection. ### Latin text Si enim complantati sumus similitudini mortis ejus, simul et resrrectionis erimus. Tunc nos feliciter dicit posse resurgere, si similitudini mortis ejus fucrimus complantati, id est, si in baptimo omnia vitia deponentes, m novam vitam translati, decæteronon peccemus : per quod simul et resurrectionis illius similes erimus; similitado enim mortis recte versamur, membra nostra custodientes ab omni turpitudine. ### English translation (Claude) “For if we have been planted together in the likeness of his death, we shall be also of his resurrection.” He says that we can happily rise if we have been planted together in the likeness of his death, that is, if in baptism we lay aside all vices and, transferred into the new life, sin no more thereafter; by which we shall also be like him in his resurrection; for we live rightly in the likeness of his death when we keep our members from every shameful thing. ### Scripture references - Rom 6:5: quotation, high confidence ### Translation notes - The staging has no refs for Rom 6:6–13; the commentary on these verses is missing from the staged text (perhaps lost in the scan). ### Citation (SBL) Ambrosiaster, Rom. 6.5 (PL 17:99–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-5). ## Commentary on Romans 6:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-14 - Source: PL 17:103 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: One who has been forgiven and does not sin is not under the law, but whoever sins falls back under the law and the rule of sin. ### Latin text Peccatum autem vestri jam non dominabitur ; non enim sub Lege estis, sed sub gratia. Si secundum præcepta quæ dat, ambulemus, peccatum nobis dicit non posse dominari; "iisenim dominatur, qui peccant. Non enim ita ambulantes, ut præcipit, sub Lege sumus : si vero non peccemus, non sumus sub Lege, sed sub gratia. Si autem peccemus, b vertimur sub Lege, et incipiet nostri dominari peccatum; quia qui facit peccatum, servus est peccati (Joan. VIII, 34): et necesse est ut sit sub Lege, quamdiu remissa non accipit; peccatum enim auctoritate Legis reum facit peccatorem : ac per hoc cui data remissio est, et custodit se, ne de cætero peccet, neque peccatum ei dominabitur, neque sub Lege est. Cessat euim circa eum auctoriias Legis, qui liberatus est a peccato; quos enim reos tenet lex, traditi sunt illi a peccato. Qui ergo peccatis exutus est, non potest esse sub Lege. ### English translation (Claude) “For sin will no longer have dominion over you; for you are not under the law, but under grace.” He says that if we walk according to the precepts he gives, sin cannot have dominion over us; for it rules over those who sin. For walking as he commands, we are not under the law: if we do not sin, we are not under the law but under grace. But if we sin, we are turned back under the law, and sin will begin to rule over us; for “whoever commits sin is a slave of sin” (John 8:34); and he must be under the law as long as he does not receive remission; for sin, by the authority of the law, makes the sinner guilty. And therefore one to whom remission has been given, and who guards himself so as not to sin thereafter, neither will sin rule over him, nor is he under the law. For the authority of the law ceases concerning one who has been freed from sin; for those whom the law holds guilty have been handed over to it by sin. One, then, who has been stripped of sins cannot be under the law. ### Scripture references - Rom 6:14: quotation, high confidence - John 8:34: quotation, high confidence ### Translation notes - Quotation: John 8:34. ### Citation (SBL) Ambrosiaster, Rom. 6.14 (PL 17:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-14). ## Commentary on Romans 6:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-15 - Source: PL 17:103 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Freedom from the law is God’s own provision through Christ for those who could not keep it, so that, forgiven, they might fight against sin, not a licence to sin. ### Latin text Quid ergo peccabimus, quia non sumus sub Lege, aed sub gratia ? Absit. Quoniam Lex a Deo est, ac per hoc ne forte opponeretur, c ipse sibi proposuit: Si ex Deo est Lex, inquit, cur non debemus esse sub Lege. Hoc purgat, ac docet cum Dei voluntate, qui Legis auctor est, a Christo nos liberatos de sub lege, quamvis enim recte data sit Lex (data est euim, ut et reos ostenderet apud Deum, qui peccaverunt ante Legem; et timori esset, ut de caetero non peccaretur) sed quia inflmitatis suæ imbecillitate geuus humanum a peccatis se inhibere non potuit, factum obnoxium mortis inferni; motus Deus pietatc clementiæ sua:, qua semper humano generi subvenit, providit per Christum, qua ratione desperatis jam daretur medela; ut remissione peccatorum accepta, eruti a Lege, quoe illos habebat obnoxios, ct relevati et reparati, Deo adjuvante d per fidem, vitiis a quibus prius .subacti fuerant, repugnarent; ideoque non peccavimus quasi Legem spernentes Dei, sed ipsius Dei quasi providentiam secuti sumus per Christum. ### English translation (Claude) “What then? Shall we sin, because we are not under the law but under grace? By no means.” Since the law is from God, lest perhaps it be objected, he raised the question himself: If the law is from God, he says, why ought we not to be under the law? He clears this up and teaches that it is with the will of God, who is the author of the law, that we have been freed by Christ from under the law. For though the law was rightly given (for it was given both to show guilty before God those who sinned before the law, and to be a cause of fear, so that thereafter one would not sin), yet because the human race, through the feebleness of its weakness, could not restrain itself from sins, having become liable to the death of the underworld, God, moved by the kindness of his clemency, by which he always helps the human race, provided through Christ the means by which a remedy might be given to those already despairing; so that, having received remission of sins, rescued from the law which held them liable, and relieved and restored, with God helping through faith, they might fight against the vices by which they had formerly been subdued. And therefore we have not sinned as if despising the law of God, but we have followed, as it were, the providence of God himself through Christ. ### Scripture references - Rom 6:15: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 6.15 (PL 17:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-15). ## Commentary on Romans 6:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-16 - Source: PL 17:103 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: We are servants of the one whose will we do, so we must not confess God while serving the devil by our acts. ### Latin text Nescitis quia cui exhibetis vos servos ad obediendum, servi estis ejus, cui obedistis, sive peccati in mortem, sive obeditionis ad justitiam. Nunc ne aliud profitentes, aliud faciamus, et cum Dei servi dicimur, gestis servi diaboli inveniamur; praemonet et denunliat ejus nos servos esse, cujus et voluntatem explemus operibus; et non parum obessc Deum confiteri Dominum, et actibus diabolo famulari : nam hoc olim Deus denotat, et accusat dicens : Plebs hæc labiis me honorat, cor autem eorum longe est a me (Esai. XXIX, 13). Et Dominus ait in Evangelio : Nemo potest duobus Dominis servire (Matth. VI, 24). e Et in lege dictum est: Deus non deridetur (Galat. VI, 7). ### English translation (Claude) “Do you not know that to whom you present yourselves as servants for obedience, you are servants of the one whom you obey, whether of sin unto death or of obedience unto righteousness?” Now, lest we profess one thing and do another, and while we are called servants of God be found by our deeds servants of the devil, he warns and declares that we are servants of the one whose will we fulfil by our works; and that it harms not a little to confess God as Lord and to serve the devil in acts. For God long ago marks and accuses this, saying: “This people honours me with their lips, but their heart is far from me” (Isa 29:13). And the Lord says in the Gospel: “No one can serve two masters” (Matt 6:24). And in the law it is said: “God is not mocked” (Gal 6:7). ### Scripture references - Rom 6:16: quotation, high confidence - Isa 29:13: quotation, high confidence - Matt 6:24: quotation, high confidence - Gal 6:7: quotation, high confidence ### Translation notes - Quotations: Isa 29:13; Matt 6:24; Gal 6:7 (which Ambrosiaster here says is “in the law”). ### Citation (SBL) Ambrosiaster, Rom. 6.16 (PL 17:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-16). ## Commentary on Romans 6:17–18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-17 - Source: PL 17:103 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Gentile believers became servants of righteousness by obeying from the heart, led to faith by nature rather than by the law of Moses. ### Latin text Gratias autem Deo, quod cum fuissetis servi peccati, obedistis ex corde in eam formam doctrinæ, in qua traditi estis. Credentes autem in Christum, servi facti sumus jusjitiæ. Ejus enim dicimur servi, cui obedimus. Et quia justum est obedire Christo (et ipse enim justitia est, et quae præcipit, justa sunt) idcirco dicit servos nos factos justitiæ ex corde, non ex lege; ex voluntate, non ex Umore : ut professio nostra animi judicio promatur. Per naturam enim inducti sumus ad fidem, non per legem, in qua forma doctrinæ Dei imperio facti sumus, qui finxit naturam. In natura enim habemus, ut cognoscamus a quo, et per quem, et in quo sumus creati. Forma ergo doctrinae est, in quam tradidit nos crealor naturaliter, hoc est, quod supra dixit : Ipsi sibi sunt Lex (Rom. II, U); dum vident naturæ suæ esse, quod credunt; ut quod Judæis lex et prophetæ prædicarunt de Christo, hoc gentiles f ex corde confidant. Hinc gratias refert Domino, quia cum essemus servi peccati, obedivimus ex corde credentes in Christum; ut serviremus Deo, non per legem Moysi, sed per legem naturæ. ### English translation (Claude) “But thanks be to God that, though you were servants of sin, you obeyed from the heart that form of teaching into which you were handed over.” By believing in Christ we have become servants of righteousness. For we are called servants of the one whom we obey. And because it is right to obey Christ (for he himself is righteousness, and what he commands is righteous), he says that we have become servants of righteousness from the heart, not from the law; from will, not from fear; so that our profession may come forth from the judgment of the mind. For we have been led to faith by nature, not by the law; in which form of teaching we have been made by the command of God, who formed nature. For we have it in nature to know from whom, through whom and in whom we were created. The form of teaching, then, is that into which the Creator handed us over by nature; this is what he said above: “They are a law to themselves” (Rom 2:14), when they see that what they believe belongs to their nature; so that what the law and the prophets proclaimed to the Jews about Christ, the gentiles trust from the heart. Hence he gives thanks to the Lord that, when we were servants of sin, we obeyed from the heart by believing in Christ, so that we might serve God not through the law of Moses but through the law of nature. ### Scripture references - Rom 6:17: quotation, high confidence - Rom 2:14: quotation, high confidence - 1 Cor 1:30: allusion, low confidence ### Translation notes - Quotation: Rom 2:14. ### Citation (SBL) Ambrosiaster, Rom. 6.17 (PL 17:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-17). ## Commentary on Romans 6:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-19 - Source: PL 17:103–105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul asks only that we serve righteousness as fully as we once served sin; the fruits of sin, like the shameful Phrygian rites, end in death. ### Latin text Humanum dico propter infrmitatem carnis vestræ. Dum infirmitatem carnis memorat, minus se significat exigere ab homine, quam dignum est circa Dei culturam. Denique subinfertur : Sicut enim exhibuistis membra vestra servire immunditiæ et iniquitati, ad iniquitatem; ita nunc exhibete membra vestra servire justitiae, in sanctificationem. Ut occasionem nobis auferret timoris accedendi ad fidem, quia quasi importabilis nobis et aspera viderctur, ea mensura nos Deo servire praecepit, qua prius famulabamur diabolo : cum utique propensius deberet serviri Deo quam diabolo, quippe cum hic salus, illic damnatio operetur; medicus tamen spiritalis non plus a nobis exigit, ne dum præcepta quasi gravia fugeremus, perpendentes infirmitatem nostram, maneremus in morte. Undc Dominus : Tollite, inquit, jugum meum super vos.... quia suave est, et onus meum leve (Matth. XI, 29). (Vers. 20 et 21.) Cum enim servi essetis peccati, liberi fuistis justitiæ. Quem enim fructum habuistis tunc in illis, in quibus nunc erubescitis ? Nam finis illorum mors est. Manifestum est, quia qui liber est a Deo, est servus peccati; dum peccat enim, recedit a Deo, et fit sub peccato. Quales ergo sunt fructus peccati, B in quibus conversati addiscentes bonam vitam, coufundimur, eo quod dudum lurpiler vixerimus : et non solum hoc, quia et sententia paganorum turpis et foeda est, maxime quae in Phrygia inventa est, in qua a nisi spurcus intersit, sacramentum mutum est, et torpescit religio! Ecce maculis plena libertas, et squaloribus obligata, cujus opus turpem mercedem habet : Cujus finis mora est: finem dixit exitum vitae et actuum, cui aut mors, ant vita succedit. Sed hoc loco mors duplex, a morte enim ad mortem transitur. ### English translation (Claude) “I speak in human terms because of the weakness of your flesh.” In mentioning the weakness of the flesh he indicates that he requires of a person less than is fitting for the worship of God. Then it follows: “For as you presented your members to serve uncleanness and iniquity unto iniquity, so now present your members to serve righteousness unto sanctification.” To take from us any occasion of fear in coming to faith, as if it seemed unbearable and harsh to us, he commanded us to serve God in the same measure in which we formerly served the devil; though certainly God ought to be served more readily than the devil, since here salvation is worked, there damnation. Yet the spiritual physician requires no more of us, lest, fleeing the precepts as heavy, weighing our weakness, we remain in death. Hence the Lord says: “Take my yoke upon you … for it is pleasant, and my burden light” (Matt 11:29–30). (Verses 20 and 21.) “For when you were servants of sin, you were free of righteousness. What fruit, then, did you have then in those things of which you are now ashamed? For their end is death.” It is plain that one who is free of God is a servant of sin; for when he sins, he withdraws from God and comes under sin. Of what kind, then, are the fruits of sin, in which, having lived and now learning a good life, we are put to shame because we formerly lived shamefully! And not only this, for the doctrine of the pagans too is shameful and foul, especially that found in Phrygia, in which, unless an impure man is present, the rite is mute and the religion grows torpid! Behold a liberty full of stains and bound by filth, whose work has a shameful wage: “whose end is death.” He called the end the outcome of life and of acts, which either death or life follows. But in this place the death is double, for one passes from death to death. ### Scripture references - Rom 6:19: quotation, high confidence - Rom 6:20: quotation, high confidence - Rom 6:21: quotation, high confidence - Matt 11:29: quotation, high confidence - Matt 11:30: quotation, high confidence ### Translation notes - Ref 6.19 covers Rom 6:19–21 (the lemma matches 6:19; fitted number correct). Ambrosiaster’s Old Latin “I speak in human terms because of the weakness of your flesh” (6:19a). Quotation: Matt 11:29–30. The Phrygian rite is probably the cult of the Great Mother (Cybele), whose eunuch priests are meant by “an impure man”; uncertain. The staging has no ref for Rom 6:18. ### Citation (SBL) Ambrosiaster, Rom. 6.19 (PL 17:103–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-19). ## Commentary on Romans 6:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-22 - Source: PL 17:105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those freed from sin and serving God bear fruit in holiness and end in eternal life. ### Latin text Nunc vero liberali a peccato, serui autene jacti Deo, habetis (ruelum sestrum in sanctificationem, finem, nero vitam œternam. Hoc cst, si accepta remissione peccatorum, bonorum actuum æmuli fuerimus, acquiremus sanctitatem, finem vero habebimus, id est, exitum, vitam perpetuam ; a mone enim hac, quam finem dixit, transibimus ad vitam, quae sine One est. ### English translation (Claude) “But now, freed from sin and made servants of God, you have your fruit unto sanctification, and the end, eternal life.” That is, if, having received remission of sins, we become emulators of good acts, we will acquire holiness, and will have as our end, that is, outcome, perpetual life; for from this death, which he called the end, we will pass to life, which is without end. ### Scripture references - Rom 6:22: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 6.22 (PL 17:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-22). ## Commentary on Romans 6:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/6-1/#p-6-23 - Source: PL 17:105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sin earns death, but the grace of God, faith in Christ, gives eternal life without disquiet. ### Latin text Nam merces peccati mors eat. Quaestum peccati mortem dicit, b quia per peccatum mors : ac per hoc qui de caetero abstinent se a peccatis, slipendium accipiunt vitam æternam ; quia qui non peccant, alieni sunt a morte secunda. Gratia autem Dei "ita æterna in Christo Jesu Domino nostro. Sicut enim sequentes peccatum, acqui. rum mortem; ita et sequentes gratiam Dei, id est, fidem Christi, quae donat peccata, habebunt vitam æternam; ut gaudeant se ad tempus dissolvi, scieotes se hanc vitam consecuturos, quæ et omni taedio careat, et successionem non babeat. Quam sanctus Simeon exoptans, petiit se hinc dissolvi (LMc. II, 29); ut iret in pace, id est vita, quae nullam patitur inquictudinem. Et hoc donum a Deo per Christum nobis datum Dominum nostrum testatur; ut Deo Patri gratias per nullum alterum nisi perFilium ejus agamus. ### English translation (Claude) “For the wage of sin is death.” He calls death the earnings of sin, because death comes through sin; and therefore those who henceforth abstain from sins receive as their pay eternal life, since those who do not sin are strangers to the second death. “But the grace of God is eternal life in Christ Jesus our Lord.” For as those who follow sin acquire death, so those who follow the grace of God, that is, faith in Christ, which forgives sins, will have eternal life; so that they may rejoice to be dissolved for a time, knowing that they will obtain this life which is free of all weariness and has no succession. Longing for this, holy Simeon asked to be released from here (Luke 2:29), so that he might go in peace, that is, into the life which suffers no disquiet. And he testifies that this gift has been given us by God through Christ our Lord, so that we may give thanks to God the Father through no other than his Son. ### Scripture references - Rom 6:23: quotation, high confidence - Luke 2:29: allusion, high confidence ### Translation notes - Allusion: Luke 2:29. ### Citation (SBL) Ambrosiaster, Rom. 6.23 (PL 17:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/6-23). ## Commentary on Romans 7:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-1/#p-7-1 - Source: PL 17:105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that Paul appeals in Rom 7:1 to a law the Romans knew, the law of nature, as a step toward the special law by which he will prove his point. ### Latin text An ignoratis, fratres, scientibus enim legem loquor. Ut animos eorum firmet in doctrina divina, exemplo humanæ legis utitur; ut iterum per terrena suadeat coelestia, sicut et a mundi creatura Deus cognoscitur; quia enim unius est totum, licet diversae sint res, ex aliqua tamen parte sibi invicem similes sunt. Sciunt ergo legem Romani; quia non sunt barbari : sed comprehenderunt naturalem justitiam partim ex se, partim ex Graecis : nam leges Romanis ex Athenis perlatæ sunt : sicut et Graecis ex Hebræis. Ante Moysen enim non latebat Lex; sed ordo non erat, neque auctoritas. Non ignorantibus ergo legem dicit: Quia Lex dominatur homini, quanto tempore vivit. Non est occultum omnem vitam hominis esse sub lege naturae, quæ data est mundo : haec Lex generalis est. Nunc vero aliam proponit specialem (quamvis et ipsa generalis est, sed dum non recipitur ab omnibus, fit specialis) per quam vult probare assertionem suam; gradatim enim vult tradere veritatem. Dicit ergo : ### English translation (Claude) “Or do you not know, brothers — for I speak to those who know the law?” To strengthen their minds in the divine teaching he uses the example of a human law, so as once more to persuade them of heavenly things through earthly ones, as God too is known from the creation of the world; for since the whole is the work of one, although things are diverse, they are nevertheless in some respect like one another. The Romans, then, know the law, because they are not barbarians, but have grasped natural justice partly from themselves, partly from the Greeks; for the laws of the Romans were brought from Athens, as those of the Greeks from the Hebrews. For before Moses the law was not hidden, but it had no order, nor authority. He speaks, then, to those who are not ignorant of the law: “that the law rules over a person as long as he lives.” It is not hidden that the whole life of a person is under the law of nature, which was given to the world: this law is general. But now he puts forward another, special law (although it too is general, yet because it is not received by all, it becomes special), by which he wants to prove his assertion; for he wishes to hand on the truth by degrees. He says, therefore: ### Scripture references - Rom 7:1: quotation, high confidence - Rom 1:20: allusion, medium confidence ### Translation notes - Ambrosiaster, Commentary on Romans, on Rom 7:1 (Migne PL 17). No public-domain English translation exists; the translation was re-read against the Latin. Clear OCR slips and a leaked page number are corrected by logged corrections. Quotation: Rom 7:1; allusion: Rom 1:20. ### Citation (SBL) Ambrosiaster, Rom. 7.1 (PL 17:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-1). ## Commentary on Romans 7:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-1/#p-7-2 - Source: PL 17:105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster says that the law binding a wife to her living husband comes from the Gospel, not from Moses, and applies Paul's example to believers, who are not adulterers when joined to Christ once the law is dead to them. ### Latin text Nam quœ sub viro est mulier, vivente viro, alligata est legi viri. Haec lex de Evangelio est, non duce ex Moyse, neque ex justitia terrena. Aliquid ergo,natura, aliquid ex lege Moysi addiscentes, fecti facti sunt per Evangelium Christi. Sequenti ergo exemplo apertius suadet Christianismum exutum esse a lege factorum, non ab omni lege; nec ultra jam expedire esse sub lege, ne gratiam Dei evacuet reversus sub legem; quia Dei gratia liberavit a lege hominem, ut spiritu, id est mente, serviat Deo. Sicut enim mulier, mortuo viro, liberata est a lege viri, non a lege naturae : ita et hi qui gratia Dei liberati a lege sunt, a qua tenebantur rei; ut mortua illis sit, ut Christianismo juncti non sint adulteri. Si enim lex apud illos vivit, adulteri sunt, et nihil illis proderit dici Christianos, quia obnoxii erunt uhiolli. Nec enim legis erit adulter, sed Evangelii, qui mortua lege junctus Evangelio, post redit ad legem ; e mortua enim lex dicitur, quando quem tenebat reum, ignotum est ei, auctoritate legis cessante. ### English translation (Claude) “For the woman who is under a husband is bound, while the husband lives, to the law of the husband.” This law is from the Gospel, not from Moses, nor from earthly justice. Learning something, then, from nature and something from the law of Moses, they have been made perfect through the Gospel of Christ. By the following example, then, he persuades more openly that Christianity has been freed from the law of deeds, not from every law, and that it is no longer profitable to be under the law, lest one who returns under the law should make void the grace of God; for the grace of God freed man from the law, so that he may serve God in spirit, that is, in mind. For as the woman, when her husband is dead, is freed from the law of the husband, not from the law of nature, so too those who by the grace of God have been freed from the law by which they were held guilty, so that it is dead to them, are not adulterers when joined to Christianity. For if the law lives among them, they are adulterers, and it will profit them nothing to be called Christians, because they will be liable to both. For he will be an adulterer, not against the law but against the Gospel, who, having been joined to the Gospel when the law was dead, afterwards returns to the law; for the law is said to be dead when the one whom it held guilty is unknown to it, the authority of the law having ceased. ### Scripture references - Rom 7:2: quotation, high confidence - Gal 2:21: allusion, medium confidence - Rom 7:6: allusion, medium confidence - Gal 5:4: allusion, low confidence ### Translation notes - Ambrosiaster, Commentary on Romans, on Rom 7:2. Re-read against the Latin; no public-domain English. Ambrosiaster says that the rule that a wife is bound to her husband while he lives “is from the Gospel, not from Moses” (the Mosaic law permitted divorce). The phrases “non duce ex Moyse” and “fecti facti sunt” are damaged in the OCR and translated by sense (“not from Moses”, “made perfect”); “uhiolli” is read as “both”. Clear OCR slips are corrected by logged corrections. Quotation: Rom 7:2; allusions: Gal 2:21; Rom 7:6; Gal 5:4. ### Citation (SBL) Ambrosiaster, Rom. 7.2 (PL 17:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-2). ## Commentary on Romans 7:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-1/#p-7-3 - Source: PL 17:105 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster applies Rom 7:3 to believers: those freed from the law are not adulterers in joining the Gospel, but those who keep the law while coming to the Gospel are adulterers against both. ### Latin text Quod si mortuus fuerit vir ejus, liberata est a lege viri; ut non sit adultera, si juncta fuerit alteri viro. Sublati a Lege, accepta remissione peccatorum, et juncti Evangelio, non sunt adulteri Legis ; quia mortua apud illos est. Si autem servantes Legem, accedere se putant ad Evangelium, rei erunt et adulteri; quia viva lege junxerunt se fidei, et erunt ill utraque adulteri. ### English translation (Claude) “But if her husband dies, she is freed from the law of the husband, so that she is not an adulteress if she is joined to another man.” Taken away from the law, having received the remission of sins, and joined to the Gospel, they are not adulterers against the law, because it is dead among them. But if, while keeping the law, they think they are coming to the Gospel, they will be guilty and adulterers, because they joined themselves to the faith while the law was alive, and they will be adulterers in respect of both. ### Scripture references - Rom 7:3: quotation, high confidence ### Translation notes - Ambrosiaster, Commentary on Romans, on Rom 7:3. Re-read against the Latin; no public-domain English. The lemma reads in the OCR “III non ait adultera”, corrected to “ut non sit adultera” (Rom 7:3). Clear OCR slips are corrected by logged corrections. Quotation: Rom 7:3. ### Citation (SBL) Ambrosiaster, Rom. 7.3 (PL 17:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-3). ## Commentary on Romans 7:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-4 - Source: PL 17:105–107 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Through Christ’s body, unjustly killed by the devil, believers die to the law and belong to the risen Christ, bearing fruit to God. ### Latin text llaque, (ralre. mei, et vos mortificati estis Legi per corpus Christi. Quoniam Salvator noster corpus suum diabolo crucifigere permisit, sciens pro nobis esse et contra illum; idcirco per corpus Christi salvos nos dicit factos. Mori enim legi Deo vivere est; quia Lex dominatur peccatoribus. Cui ergo dimittuntur peccata, moritur Legi, hoc est, liberari a Lege. Itaque per corpus Christi hoc consequimur beneficium; tradens enim corpus suum Salvator, mortem vicit, et peccatum damnavit. In ipso enim peccavit diabolus, cum illum innocentem occidit, qui peccatum omnino nesciret; cum enim hominem sibi peccati causa defenderet, inventus est in eo reus, in quo accusabat. Hinc factum est ut omnes credentes in Christum, eruantur a lege, sublato peccato; f quia victum peccatum, quod est diabolus, per corpus Christi, non habet auctoritatem in cos, qui ad illum pertinent, a quo victus est. Dum enim non peccat et occiditur quasi reus; vicit peccatum de peccato, hoc est, diabolum proprio peccato, quod in eo admisit, damnavit: et chirographum quod peccato Adae decretum erat, delevit (Colou. II, 14); quando ab infe. ris resurrexit, data hujusmodi forma credentibus sibi, ut a morte secunda teneri non possent. Ac per hoc mortui sumus Legi per corpus Christi; qui enim Legi mortuus non fuerit, reus est: et qui reus est, secundam mortem evadere non potest. Ut sitis alterius qui ex mortuis resurrexit, ut fructificemus Deo. Hoc dicit, quia ideo mortui sumus Legi, ut de caetero Christi simus servi solius : ei hoe erit fructificare Deo. Acquiritur enim Deo, qui in gratia ejus manet, dignus resurrectione promissa. ### English translation (Claude) “And so, my brothers, you too have been put to death to the law through the body of Christ.” Since our Saviour allowed his body to be crucified by the devil, knowing that this was for us and against him, therefore he says we have been saved through the body of Christ. For to die to the law is to live to God, because the law rules over sinners. One whose sins are forgiven, then, dies to the law, that is, is freed from the law. So we obtain this benefit through the body of Christ; for the Saviour, giving up his body, conquered death and condemned sin. For the devil sinned in him when he killed him who was innocent and knew no sin at all; for when he claimed man for himself on account of sin, he was found guilty in the one whom he was accusing. Hence it came about that all who believe in Christ are rescued from the law, sin being taken away; because sin, which is the devil, conquered through the body of Christ, has no authority over those who belong to him by whom it was conquered. For while he does not sin and is killed as if guilty, he conquered sin by sin; that is, he condemned the devil by his own sin, which he committed against him; and he blotted out the bond which had been decreed by the sin of Adam (Col 2:14), when he rose from the underworld, giving such a pattern to those who believe in him that they cannot be held by the second death. And therefore we have died to the law through the body of Christ; for one who has not died to the law is guilty, and one who is guilty cannot escape the second death. “That you may belong to another, who rose from the dead, so that we may bear fruit to God.” He says this because we died to the law for this purpose, that henceforth we might be servants of Christ alone; and this will be to bear fruit to God. For one who remains in his grace is gained for God, worthy of the promised resurrection. ### Scripture references - Rom 7:4: quotation, high confidence - 2 Cor 5:21: allusion, medium confidence - Col 2:14: allusion, high confidence - Rom 8:3: allusion, medium confidence ### Translation notes - “sin, which is the devil”: Ambrosiaster’s identification. Allusions: 2 Cor 5:21; Col 2:14; Rom 8:3. ### Citation (SBL) Ambrosiaster, Rom. 7.4 (PL 17:105–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-4). ## Commentary on Romans 7:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-5 - Source: PL 17:107 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster lists ways of being “in the flesh”, explains that the law reveals rather than causes sin, and contrasts the old law, just but unable to forgive, with the law of faith and of the spirit written on the heart. ### Latin text Cum enim essemus in carne. Cum in carne sit, est enim in corpore, negat se esse in carne; quia hic dicitur esse in carne, qui aliquid sequitur, quod lege prohibetur. Igitur in carne esse multifarie intelligitur : nam omnis incredulus in carne est, ill est, carnalis; et Christianus sub lege vivens in carue est; et qui de bominibus aliquid sperat, in carne est; el qui male intelligit Christum, iti carne est; et si quis Christianus luxuriosam habet vitam, in carne est. Hoc tamen loco in carne esse sic intelligemus, quia ante fidem in carne eramus; sub peccato enim vivebamus, hoc est, carnales sensus sequentes, vitiis et peccatis subjacebamus. Sensus autem carnis est, non credere spiritalia, idest, sine commixtione viri virginem peperisse, et ex aqua et Spiritu sancto hominem denuo nasci, et solutam animam a copula carnis rursus in carne resurgere. De his diffidens, in carne est, hinc : Vitia, ait, peccatorum, quœ per Legem ostenduntur, operabantur in membris nostris, ut fructificarent morti. Minifestum est quia qui non credit sub peccato agit, et captivus trahitur ad vitia admittenda; ut fructum faciat morti secundæ : lucrum enim tunc facit mors, a cum peccator. In membris tamen dicit vitia operari, non in corpore, ne occasio esset male tractantibus corpus ; quia in maliloquio lingua arguitur, et in furto manus corripitur, et in dissimulante aures increpantur, et ita in caeteris, quae quamvis de corde exeant, b Domino in Evangelio attestante (Matth. xv, 18); membrorum tamen ministerio explemur operibus. Disputatio hæc tangit Judæos, et eos qui Christiani dicuntur, et sub Lege volunt vivere; ut discentes carnales se esse, recedant a Lege. Vitia tamen peccatorum qua dominari in carne agentibus dicrt, pcr Legem ostendi, non per Legem fieri demonstrat ; index enim peccati Lex est, non genitrix, reos faciens peccatores. (Vers, 6.) Nancautem solutii vumus a Loge mortis, in qua detinebamur. Solutisumusa Lege, dum remissionem peccatorum accepimus; non enim jam habet in nos potestatem , infidis enim et peccatoribus dominatur. Lex autem mortis ideo dicta est, quia punit reos; mortificat autem peccatores: non ergo mala est, sed justa. Quamvis enim malum sit patien tibus, quod infertur a Lege; sed illa non est mala , quia juste infert iram. Itaque non mala est peccatoribus, sed justa, bonis vero spiriialis eat. Quis enim dubitet spiritale esse prohibere peccare ? Sedquia hoc non potuit, ut salvaret hominem remittendo peccata, lex fidei data est, quae credentes liberareta dominio Legis; ut possent reparare se ad vitam , quos Lex tenchat reos ad mortem. Ipsis enim Lex mortis est, quibus iram operatur causa peccati. Ita ut serviamus in novitate spiritus, et non in vetustate litterœ. Hic legem tangere putatur, quam quidem ad comparationem legis fidei inferiorem facit; non tamen inimicam judicat. Nam ideo dicit nos erutos a lege mortis, ut serviamus legi fidei, quæ nobis præsidium contulit salutare, quod vetus lex non potuit; IIC gratiae beneficium inanire videamur, legi veteri servientes. Lex vetus non criminis utique nomen est, sed temporis vel aetatis; senuit enim, quia cessavit. Lex autem spiritus ipsa est lex fidei; quia fides in animo est, noc operibus addiscitUr, sed corde creditur : et mens ipsa intelligit naturæ sux esse quod credit, nec oculis cernitur, aut manibus palpatur : et qu:e sperantur dona, non visibilia sunt, nec terrena, sed spiritali. VEtus ergo lex in tahulis lapideis formata est : lex autem spiritus in tabulis cordis spiritaliter scribitur, ut sit altera : c littera autem legis veteris a'tate consumitur. Esi et alia interpretatio legis spiritus; ut quia prior lex ab opere malo inhibuit, hæc autem, cum nec in corde peccare dehere dicit, lex spiritus vocalur; ut totum hominem faciat spiritalem. ### English translation (Claude) “For when we were in the flesh.” Though he is in the flesh, for he is in the body, he denies that he is in the flesh; because a person is said to be in the flesh who follows something that is forbidden by the law. Being in the flesh, then, is understood in many ways: for every unbeliever is in the flesh, that is, carnal; and the Christian who lives under the law is in the flesh; and one who hopes for something from men is in the flesh; and one who understands Christ wrongly is in the flesh; and if any Christian leads a dissolute life, he is in the flesh. In this place, however, we shall understand being in the flesh thus: that before faith we were in the flesh; for we lived under sin, that is, following carnal senses we lay subject to vices and sins. And the sense of the flesh is not to believe spiritual things, namely, that a virgin gave birth without union with a man, that a person is born anew of water and the Holy Spirit, and that the soul, released from its union with the flesh, rises again in the flesh. One who distrusts these things is in the flesh. Hence he says: “The passions of sins, which are shown through the law, were at work in our members, to bear fruit for death.” It is plain that one who does not believe lives under sin and is dragged captive to commit vices, so as to bear fruit for the second death; for death makes gain when the sinner … Yet he says that the vices work in the members, not in the body, lest there be an occasion for those who treat the body badly; for in evil speaking the tongue is charged, in theft the hand is rebuked, in one who pretends not to hear the ears are reproved, and so in other things, which, though they come out of the heart, as the Lord testifies in the Gospel (Matt 15:18), are yet carried out in deeds by the service of the members. This discussion touches the Jews and those who are called Christians and wish to live under the law, so that, learning that they are carnal, they may withdraw from the law. Yet he shows that the vices of sins, which he says rule over those who live in the flesh, are shown by the law, not caused by the law; for the law is the indicator of sin, not its mother, making sinners guilty. (Verse 6.) “But now we have been released from the law of death, in which we were held.” We have been released from the law when we received remission of sins; for it no longer has power over us, for it rules over the faithless and sinners. It is called the law of death because it punishes the guilty and puts sinners to death; it is not, then, bad, but just. For though what the law inflicts is evil for those who suffer it, the law is not evil, because it inflicts wrath justly. And so it is not evil for sinners but just, and for the good it is spiritual. For who would doubt that it is spiritual to forbid sinning? But because it could not save man by forgiving sins, the law of faith was given, to free believers from the dominion of the law, so that those whom the law held guilty unto death might restore themselves to life. For to them the law is a law of death, for whom it works wrath because of sin. “So that we may serve in newness of spirit and not in oldness of the letter.” Here he is thought to touch the law, which indeed he makes inferior in comparison with the law of faith, though he does not judge it hostile. For he says that we were rescued from the law of death so that we may serve the law of faith, which has given us the saving protection which the old law could not, lest we seem to make void the benefit of grace by serving the old law. “Old law” is certainly not the name of a crime, but of time or age; for it has grown old because it has ceased. The law of the spirit is the law of faith itself; for faith is in the mind, and is not learned by works, but believed with the heart; and the mind itself understands that what it believes belongs to its nature, and it is not seen with the eyes or touched with the hands; and the gifts that are hoped for are not visible nor earthly, but spiritual. The old law, then, was formed on tablets of stone; but the law of the spirit is written spiritually on the tablets of the heart, so as to be another; and the letter of the old law is worn out by age. There is also another interpretation of the law of the spirit: since the former law restrained from evil deeds, while this one says that one ought not to sin even in the heart, it is called the law of the spirit, so as to make the whole person spiritual. ### Scripture references - Rom 7:5: quotation, high confidence - Rom 7:6: quotation, high confidence - John 3:5: allusion, high confidence - Matt 15:18: allusion, high confidence - 2 Cor 3:3: allusion, high confidence - 2 Cor 3:6: allusion, medium confidence - Matt 5:28: allusion, low confidence ### Translation notes - Ref 7.5 covers Rom 7:5–6. The phrase “lucrum enim tunc facit mors, cum peccator” is incomplete in the text; marked “…”. Allusions: Matt 1:18 (virgin birth); John 3:5; Matt 15:18–19; 2 Cor 3:3, 6; Matt 5:28 (sin in the heart). ### Citation (SBL) Ambrosiaster, Rom. 7.5 (PL 17:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-5). ## Commentary on Romans 7:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-7 - Source: PL 17:107–109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law is not sin but reveals it; through the command “You shall not covet” people learned that desire, thought harmless, is sin. ### Latin text Quid ergo dicemus? Lex peccatum est f Absit. Quoniam legem mortis hanc dicit, et crutos nos ab ea gratulatur, et in illa Deo servire negat ; ne iniquam hanc asserere putaretur, hoc purgat, cum dicit: Absit. Sed peccatum non cognovi, nisi per Legem. Nos ergo peccatum est Lex, sed index pecoeti; ostendit enim et quae latebant peccata, et quia impune futura non essem apud Deum. Quo comperio, home factus est reus; et ideo non videtur gratias agere Legi. Quis enim libenter babeat eum, qui sibi pœnam imminerc annuntiat? Legi autem fidei gratias agit; quia qui per legem Moysi reus factus est, per legem fidei reconciliatus est Deo : quamvis et illa justa etbona sit; ostendere etenim imminens periculum, bonum est. SCII huic magisgratias agit, per quem ereptus de periculo vivit. Namet concupiscentiam nesciebam, nisi Lex di ceret in Exodo : Non concupisces (Lxod. x, 17). Non discrevit concupiscentiam hanc a peccato, sed miscuit, hoc significans, quia cum nec suspicio quidem esset istud non licere apud Deum ; cognovi, inquit, esse peccatum. Sub sua persona quasi generalem agit causam. Lex itaque concupiscemiam prohibet, quae propterea quod oblectamento est, non putabatur esse peccatum. Simplex enim videbatur causa , concupiscere aliquid proximi, hoc autem Lex prodidit esse peccatum : saecularibus namque hominibus a nihil tam inultum videtur et placidum, quam voluptas. * ### English translation (Claude) “What, then, shall we say? Is the law sin? By no means.” Since he calls this the law of death, and rejoices that we have been rescued from it, and denies that God is served in it, lest he be thought to assert that it is unjust, he clears this up when he says, “By no means.” “But I did not know sin except through the law.” The law, then, is not sin, but the indicator of sin; for it showed both the sins that lay hidden and that they would not go unpunished before God. When man learned this, he became guilty; and therefore he does not seem to give thanks to the law. For who would gladly have one who announces to him that punishment is impending? But he gives thanks to the law of faith; because one who was made guilty through the law of Moses has been reconciled to God through the law of faith; though that law too is just and good; for to show impending danger is good. But he gives thanks rather to the one through whom, snatched from danger, he lives. “For I would not have known covetous desire unless the law had said,” in Exodus, “You shall not covet” (Exod 20:17). He did not separate this desire from sin but joined them, signifying that, when there was not even a suspicion that this was not permitted before God, “I learned,” he says, “that it is sin.” In his own person he pleads, as it were, the general case. So the law forbids desire, which, because it gives delight, was not thought to be sin. For it seemed a simple matter to desire something of one’s neighbour, but the law disclosed that this is sin; for to worldly people nothing seems so free of punishment and so agreeable as pleasure. ### Scripture references - Rom 7:7: quotation, high confidence - Exod 20:17: quotation, high confidence ### Translation notes - Quotation: Exod 20:17 (Migne gives 20:17 under “Lxod. x”). ### Citation (SBL) Ambrosiaster, Rom. 7.7 (PL 17:107–109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-7). ## Commentary on Romans 7:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-8 - Source: PL 17:109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes “sin” here as the devil, who, seeing the law given to help man, used it to provoke every desire; before the law sin seemed dead because people thought God would not judge it. ### Latin text Occasione ergo accepta, peccatum per mandatum operatum est in me omnem concupiscentiam. Omhem dicens concupiscentiam, cuncta peccata signiflcat. Supra enim concupiscentiam juxta Legem memorat, cui nunc cætera addens vitia, omnem dixit concupiscentiam operatam in homiue impulsu diaboli, quem in peccato significat; ut in contrarium fieret homini Ltx, quæ data erat, ut prodesset. Vi dens enim diabolus auxilium per Legem provisum homini, quem in b conditione se tam propter peccatum Adae, quam propter ipsius habere gratulabator, intellexit factum adversum se. Quem enim vidit factum snb Lege, pro certo habuit de suo sublatum dominio ; agnoverat enim homo quomodo paenam inferni evaderet. Hinc exarsit iracundia adversus hominem, ut illi Legem inverteret; ut prohibitas admittendo, Deum rursus offenderet, et denuo in potestatem diaboli caderet. Caepit non imperare, sed subtiliter fallere ; quoniam in Lege data amisit dominium diabolus, sciens hominem ad Dei judicium de caetero pertinere. Sine Lege enim peccatum mortuum erat. Hoc dupiici genere intelligendum est, ut et diabolum in peccato Icias signHicatum, e et hoc ipsum peccatum, quod vocatur peccatum. Mortuus enim dicitur fuisse diabolus ; quia cessabat ab illusionc hominis ante Legem, sed erat quasi quietus ; securus enim erat de possessione ejus. Peccatum autem mortuum esse dixit ; quia putabatur quod non imputaretur apud Deum : ideo apud hominem mortuum erat, quasi impune peccaretur. Nam non latebat peccatum, ;icut supra dixi : sed ignorabatur hoc, quia Deus judicaturus est. Quod cum data Lege manifestum est revixisse peccatum. Quare revixit, nisi quia ante vixerat, et postea desidia hominum moi tuum aestimatum est, cum viveret ? Putabatur enim non impotari peccatum, cum imputaretur. Vivens ergo pro mortuo babebatur. ### English translation (Claude) “Sin, then, taking occasion through the commandment, worked in me every desire.” In saying “every desire” he signifies all sins. For above he mentions desire according to the law, to which he now adds the other vices and says that every desire was worked in man by the impulse of the devil, whom he signifies by sin; so that the law, which had been given to profit man, turned to his harm. For the devil, seeing help provided for man through the law, whom he rejoiced to hold in his condition both because of the sin of Adam and because of man’s own, understood that it had been done against himself. For he held for certain that one whom he saw placed under the law had been taken from his dominion; for man had learned how to escape the punishment of the underworld. Hence he blazed with anger against man, to turn the law against him, so that by committing forbidden things he might offend God again and fall once more into the devil’s power. He began not to command but to deceive subtly; since with the giving of the law the devil lost his dominion, knowing that man would henceforth belong to the judgment of God. “For without the law sin was dead.” This is to be understood in two ways: so that you may see the devil signified by sin, and also sin itself, which is called sin. The devil is said to have been dead because before the law he ceased from mocking man, but was as it were at rest; for he was secure about his possession of him. And he said sin was dead because it was thought not to be reckoned before God; therefore with man it was dead, as if one sinned with impunity. For sin was not hidden, as I said above; but this was not known, that God will judge. When the law was given this was made manifest, and sin revived. Why did it revive, unless because it had lived before, and afterwards, through people’s negligence, was thought dead while it lived? For sin was thought not to be reckoned, when it was reckoned. Living, then, it was held to be dead. ### Scripture references - Rom 7:8: quotation, high confidence ### Translation notes - Ambrosiaster’s reading of “sin” in Rom 7:8–11 as the devil is his own; translated as written. Ref 7.8 includes the first words of Rom 7:9 (“sin revived”) in the comment. ### Citation (SBL) Ambrosiaster, Rom. 7.8 (PL 17:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-8). ## Commentary on Romans 7:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-9 - Source: PL 17:109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sin “revived” when the law showed again that God reckons sin, which the habit of sinning had made people forget. ### Latin text Ego autem vivebam sine Lege aliquando. Quid est sine Lege, cum Lex semper fuerit, .sicut supra memoravi; nisi quia siue timore Dei homo vivebat, securus quod nou esset Deus judicaturus actus humanos. Sed cum venisset mandatum, peccatum revixit. Ideo dixit revixisse peccatum, ut significaret quia ante vixerat : postea autem desidia bominum mortuum æstimatum est, cum vivereL, sicut assolet falsa fama fierid peregrinis. Hoc ergo significat quod in initiis non latuerit peccatum imputari apudDeum, hoc est vixisse : sed cum consuctudo peccandi hoc oblitterasset, mortuum æstimatum est ; ut crimen cum persona deficere putaietur. Cum autem data esset Lex vel reformata, revixit apud eos, apud quos mortuum æstimatum erat; cœperunt enim scire imputari peccatum. ### English translation (Claude) “But I was once living without the law.” What does “without the law” mean, since the law always existed, as I mentioned above, except that man lived without the fear of God, secure that God would not judge human acts? “But when the commandment came, sin revived.” He said that sin revived to signify that it had lived before; but afterwards, through people’s negligence, it was thought dead while it lived, as false rumour usually arises about people abroad. This, then, he signifies: that in the beginnings it was not hidden that sin is reckoned before God, and this is to have lived; but when the habit of sinning had blotted this out, it was thought dead, so that the crime was thought to fail with the person. But when the law was given or renewed, it revived among those among whom it had been thought dead; for they began to know that sin is reckoned. ### Scripture references - Rom 7:9: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.9 (PL 17:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-9). ## Commentary on Romans 7:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-10 - Source: PL 17:109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law given for life became death for the sinner whom it made guilty, while it still gives life to the obedient. ### Latin text Ego autem mortuus sum. Mortuus est homo; quia videt se reum esse apud Deum, qui anie se putabat uon futurum obnoxium ex his quæ peccabat. Et inventum est mihi mandatum, quod erat ad vitam datum, hoc esse ad mortem. Verum est, quia Lex ad vitam data est : sed cum bominem non solum de præterito, sed et de futuro peccantem reum fecit, e facta est Lex data ad vitam, esse ad mortem : seu ut dixi, peccanti ; quia obedientibus proficit ad vjtam. ### English translation (Claude) “But I died.” Man died because he sees that he is guilty before God, who before thought that he would not be liable for the things he sinned. “And the commandment which was given for life was found by me to be unto death.” It is true that the law was given for life; but when it made man guilty when he sinned, not only for the past but also for the future, the law given for life came to be unto death, that is, as I said, for the one who sins; for to those who obey it profits for life. ### Scripture references - Rom 7:10: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.10 (PL 17:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-10). ## Commentary on Romans 7:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-11 - Source: PL 17:109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The devil used the law’s threat to lead man into forbidden things, so that the law given to help him condemned him. ### Latin text Nam peccatum, occasione accepta per mandatum, seduxit me, et per illud occidit. Peccatum hoc loco diabolum intellige, qui auctor peccati est. Hic occasionem per le,gem invenit, quomodo crudelitatem suam de nece hominis satiaret ; ut quia fLex comminata est peccatoribus, hom instinctu ejus probibila semper admittens, offenso Deo, ultionem Legis incurreret; ut ab ea quæ illi profutura data erat, damnaretur. Quia euim iuvito illo data est Lex, exarsit invidia adversus hominem, ut eum amplius vitiosis voluptatibus maculacet, ne manus ejus evaderet. ### English translation (Claude) “For sin, taking occasion through the commandment, seduced me, and through it killed me.” In this place understand sin as the devil, who is the author of sin. He found an occasion through the law by which to satisfy his cruelty with the slaying of man; so that, because the law threatened sinners, man, always committing forbidden things at his instigation, might offend God and incur the punishment of the law, so as to be condemned by that which had been given to profit him. For since the law was given against his will, his envy blazed against man, to stain him the more with vicious pleasures, so that he might not escape his hands. ### Scripture references - Rom 7:11: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.11 (PL 17:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-11). ## Commentary on Romans 7:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-12 - Source: PL 17:109 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul declares the law holy, just and good. ### Latin text Itaque Lex quidem sancia, et mandatum sanctum, et justum, et donum. Qt nihil adversæ suspicionis remanerci in Lege, sic illam commendat, ut non solum justam hanc, sed et sanctam et bonam pronuntict. Nam mandatum Legem intelligi evangelicus sermo testatur. Ait enim: Si via ad vitam venire, serva mandata (Jlalth. XIX, 17). ### English translation (Claude) “So the law is holy, and the commandment holy and just and good.” So that no hostile suspicion might remain about the law, he commends it so as to declare it not only just but also holy and good. For the word of the Gospel testifies that by commandment the law is understood. For it says: “If you wish to come to life, keep the commandments” (Matt 19:17). ### Scripture references - Rom 7:12: quotation, high confidence - Matt 19:17: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin “bonum” (“good”); the OCR has “donum”. Quotation: Matt 19:17. ### Citation (SBL) Ambrosiaster, Rom. 7.12 (PL 17:109; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-12). ## Commentary on Romans 7:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-13 - Source: PL 17:109–111 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The good law did not cause death; the devil used it to provoke sin, so that sin under the law grew beyond its former measure, and God answered by sending Christ. ### Latin text Quod ergo bonum eat, mihi mors est ? Absit. Vcre absit; unde enim fieri potest, ut quod bonum esse probatur, mors intelligatur ? Sed peccatum ut appareatpeccatum, per bonum milii operatum eat mortem. Diabolum dicit per bonum occasionem accepisse, ut malum operaretur homini, dum illum seducit ad mortem ; quia ut ea quae ante Legem male gesta sunt, per illecebram cupidinis probarentur esse peccata, et de caetero vitarentur, . daLa est Lex, manifestata in litteris. Tunc incensus est Satanas, per bonum utiquc; vidit enim provideri homini, et illicita illi suasit ; ut pro vita ex Lege ei mors proveniret. Quod quidem negligentiae humanae ascribendum est, quae sic vigorem naturae suae inlirmavit cupiditate peccandi, ut suggestiones adversarii reprimere non posset. Inimicus tamen, quem in peccato significat, ut appareat esse inimicus, per Legem accepit occasionem operari homini mortem. Dum cnim ad illicita illum suasit, apparet esse inimicus. Quamquam et ante legem mortem homini procuraverit, excepta prima causa Adae, post Legem tamen majores ei paenas apud inferos, ubi mors secunda est, adinvenit. Minus enim criminis est ante Legem manifestatam peccasse, quam post Legem. Ut fiat supra modum ipsum peccatum peccans per mandatum (Gen. xv, 16). Quid est, supra modum; quasi datus sit modus delinquentibus, cum peccare non liceat? Sed Dei verba sunt dicentis : Non sunt completa peccata Amorrhæorum ( Ibid. ). Per quod ostendit mensuram quamdam esse delictorum, quam cum impleverint peccatores, vita digni minime judicentur ; sicut et Pharao, b quia istum modum impleverat, Dei virtutes et signa in illum ostensa sunt, per quae cæteri territi ad emolumenta vitae se exercerent, ut in mortuo vita discatur. Sed alius est modus, quem tractat Apostolus; ut ostendat enim plus peccatum esse sub Lege, quam fuerat ante Legem, supra hunc modum peccatorum amplorem modum significat crevisse post Legem invidia ct astutia Satanæ ; ut providentia Dei contraria fleret homini, cum timore Legis minime peccare debuerit. Ideo Deus ut invidiam diaboli vinceret, et providentiam suam homini ratam faceret, mutavit ordinem, mittens Salvatorem Christum c qui cLdiabolum vinceret, et statuta Dei erga hominem firmaret. ### English translation (Claude) “Did that which is good, then, become death to me? By no means.” Truly by no means; for how can it be that what is shown to be good should be understood as death? “But sin, that it might appear as sin, worked death in me through the good.” He says that the devil took occasion through the good to work evil for man, when he seduces him to death; because the law was given, made manifest in writing, so that the things done badly before the law through the enticement of desire might be shown to be sins and avoided thereafter. Then Satan was inflamed, through the good, certainly; for he saw that man was being provided for, and he persuaded him to unlawful things, so that instead of life death came to him from the law. This indeed must be ascribed to human negligence, which so weakened the vigour of its nature by the desire of sinning that it could not repress the suggestions of the adversary. Yet the enemy, whom he signifies by sin, took occasion through the law to work death for man, so that he might appear to be an enemy. For when he persuaded him to unlawful things, he appears to be an enemy. Though even before the law he procured death for man, apart from the first case of Adam, yet after the law he devised greater punishments for him in the underworld, where the second death is. For it is less of a crime to have sinned before the law was made manifest than after the law. “So that sin itself might become sinful beyond measure through the commandment.” What does “beyond measure” mean, as if a measure had been given to offenders, when it is not lawful to sin? But they are the words of God, who says: “The sins of the Amorites are not yet complete” (Gen 15:16). By this he shows that there is a certain measure of offences, which when sinners have filled up, they are judged in no way worthy of life; as also with Pharaoh: because he had filled up this measure, the powers and signs of God were shown against him, by which the rest, terrified, might exert themselves for the gains of life, so that life might be learned from one who died. But it is another measure that the apostle treats; for to show that sin is greater under the law than it had been before the law, he signifies that beyond this measure of sins a fuller measure grew after the law through the envy and cunning of Satan, so that the providence of God became contrary to man, though through fear of the law he ought not to have sinned at all. Therefore God, to conquer the envy of the devil and make his providence for man effective, changed the order, sending the Saviour Christ to conquer the devil and confirm the statutes of God toward man. ### Scripture references - Rom 7:13: quotation, high confidence - Gen 15:16: quotation, high confidence - Exod 9:16: allusion, low confidence ### Translation notes - Quotation: Gen 15:16. Allusion: Exod 7–14 (Pharaoh). ### Citation (SBL) Ambrosiaster, Rom. 7.13 (PL 17:109–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-13). ## Commentary on Romans 7:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-14 - Source: PL 17:111 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law is spiritual, but man, descended from Adam and enslaved by his own sins, is carnal and too weak to keep it without God’s help, since since the fall the devil has access to his mind. ### Latin text Scimus enim quod Lex spiritalis est. Quoniam scientibus Legem loquitur, ideo ait : Scimus quia Lex spiritalis eat; nec enim se sub Lege darent, nisi agnoscerent istam esse spiritalem. Legcm Moysis spiritalem vocat, quæ est data in tabulis: quæ quia peccare prohibet, spiritalis est; quippe cum visibilia et carnalia coli prohibeat. Hæc ad commendationem Legis pertinent, ne culpa forte digna putaretur ab aliquo; quia severitatem exercuit in peccatores. Ego autem carnalis sum, venumdatus sub peccato. Hominem autem carnalem appellat, dum peccat. Venditus sub peccato. Hoc est venditum esse sub pec. cato ex Adam qui prior peccavit, originem trahere, et proprio delicto subjectum fieri peccato, sicut dicit Esaias propheta : Venditi estis, inquit, peccatis vestris (Esai. L, 1) : Adam enim vendidit se prior, ac per hoc omne semen ejus subjeclum est peccato. Quamobrem infirmum esse hominem ad praecepta legis servanda, nisi divinis aux iliis muniatur, hincest unde ait : Lex spiritalis est ; ego cutem carnalis sum, venumdatus sub peccato , hoc est, Lex firma est et justa, et caret culpa : homo autem fragilis cst, d et paterno, vel proprio subjugatus delicto ; ut potestate sui uti non possit circa obedientiam Legis. Ideo est ad Dei misericordiam confugiendum, ut severitatem Legis eflugiat, et exoneratus detictis, de caetero Deo favente, inimico resistat. Quid est enim subjectum esse peccato, nisi corpus habere vitio animae corruptum, cui se inserat peccatum, et impellat hominem quasi captivum delictis , ut faciat voluntatem ejus? Hinc Hominus inter caetera ait: Venitdiabolus, et tollit quod seminatum eat in cor illorum, ne salvi fiant (Luc. VIII, i2). Unde idem Apostolus in alia epistola ait : Non eat nobis colluctatio adversus carnem et sanguinem, sed adversus principes et potestates, contra spiritalia nequitiae in cælestibus (Ephes. VI, 12), quos satellites constat esse Satanae. Nam ante præ varicationem hominis priusquam sc manciparet morti, non erat his potestas ad interiora bominis accedere, et cogitationes adversas inserere. e Unde et astutia ejus factum est, ut confabulatione per serpentem hominem circumveniret (Gen. III, 1). Postquam autem circumvenit eum et subjugavit, potestatem in eum accepit, ut interiorem hominem pulsaret, copulans se menti ejus; ita ut non possit agnoscere quidsuum sit in cogitatione, quid illius, nisi respiciat legem. ### English translation (Claude) “For we know that the law is spiritual.” Since he speaks to those who know the law, he says: “We know that the law is spiritual”; for they would not put themselves under the law unless they acknowledged it to be spiritual. He calls the law of Moses spiritual, which was given on tablets; which is spiritual because it forbids sinning, since it forbids that visible and carnal things be worshipped. These things serve to commend the law, lest perhaps someone should think it worthy of blame because it exercised severity against sinners. “But I am carnal, sold under sin.” He calls man carnal when he sins. “Sold under sin.” To be sold under sin is to draw one’s origin from Adam, who sinned first, and to become subject to sin by one’s own offence, as the prophet Isaiah says: “You were sold,” he says, “for your sins” (Isa 50:1). For Adam sold himself first, and therefore all his seed is subject to sin. Therefore man is weak for keeping the precepts of the law unless he is fortified by divine help; hence he says, “The law is spiritual; but I am carnal, sold under sin,” that is, the law is firm and just and without fault, but man is frail and subjugated by the ancestral or his own offence, so that he cannot use his own power for obedience to the law. Therefore one must flee to the mercy of God, so as to escape the severity of the law and, unburdened of offences, with God’s favour resist the enemy thereafter. For what is it to be subject to sin but to have a body corrupted by the vice of the soul, into which sin may insert itself and drive the person, as a captive, to offences, so that he does its will? Hence the Lord says among other things: “The devil comes and takes away what was sown in their heart, lest they be saved” (Luke 8:12). Hence the same apostle says in another letter: “Our wrestling is not against flesh and blood, but against principalities and powers, against the spiritual forces of wickedness in the heavens” (Eph 6:12), who, it is agreed, are the attendants of Satan. For before the transgression of man, before he enslaved himself to death, they had no power to approach the inner parts of man and insert hostile thoughts. Hence it was by his cunning that he got round man by conversation through the serpent (Gen 3:1). But after he got round him and subjugated him, he received power over him to strike at the inner man, joining himself to his mind, so that he cannot recognize what in his thought is his own and what is the devil’s, unless he looks to the law. ### Scripture references - Rom 7:14: quotation, high confidence - Isa 50:1: quotation, high confidence - Luke 8:12: quotation, high confidence - Eph 6:12: quotation, high confidence - Gen 3:1: allusion, high confidence ### Translation notes - Quotations: Isa 50:1; Luke 8:12; Eph 6:12. Allusion: Gen 3:1. His account of inherited subjection to sin (“all his seed is subject to sin”) is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 7.14 (PL 17:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-14). ## Commentary on Romans 7:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-15 - Source: PL 17:111 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The person subject to sin knows the good through the law but does what he hates. ### Latin text Quod enim operor, non intelligo. Non intelligit quod operatur, quia videt aliud se per Legem scire, et aliud agere. Non enim quod volo, hoe ago: aed quod odi, illud facio. Subjectus peccato facit utique, quod non vult. ### English translation (Claude) “For what I do, I do not understand.” He does not understand what he does, because he sees that he knows one thing through the law and does another. “For I do not do what I will, but what I hate, that I do.” Being subject to sin, he certainly does what he does not will. ### Scripture references - Rom 7:15: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.15 (PL 17:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-15). ## Commentary on Romans 7:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-16 - Source: PL 17:111 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Hating the evil he does, a person agrees that the law is right. ### Latin text Si autem quod odi, illudfacio, consentio Legi. Probat Legem recte prohibere, quando invitum se hoc facere, quod lex vetat, profitetur : et naturæ suæ dicit esse, quod mandat Lex; quia quod extra facit, odiosum sibi dicit. ### English translation (Claude) “But if I do what I hate, I agree with the law.” He proves that the law rightly forbids, when he professes that he does unwillingly what the law forbids; and he says that what the law commands belongs to his nature, because what he does outside it he calls hateful to himself. ### Scripture references - Rom 7:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.16 (PL 17:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-16). ## Commentary on Romans 7:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-17 - Source: PL 17:111 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sin, that is, the devil’s power that came through Adam’s sin, does the evil a person does not will. ### Latin text Nunc autem jam non ego operor illud, sed quod inhabitat in me peccatum. Quoniam lege videt prohiberi quod agit, et consentit non debere fieri ac per hoc aliud esse, cujus impulsu haec agi declarat, id est, peccatum. Peccatum autem ideo semper nominal, f cum sciatur diabolus esse cum angelis suis; quia nisi peccasset primus homo, haccnon provenirent : ac per hoc peccatum est, quod ca omnia facit. ### English translation (Claude) “But now it is no longer I who do it, but the sin that dwells in me.” Since he sees that what he does is forbidden by the law, and agrees that it ought not to be done, he declares that it is therefore something else by whose impulse these things are done, that is, sin. He always names sin, though it is known to be the devil with his angels, because if the first man had not sinned, these things would not happen; and therefore it is sin that does all these things. ### Scripture references - Rom 7:17: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.17 (PL 17:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-17). ## Commentary on Romans 7:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-18 - Source: PL 17:111–113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The flesh is not evil, but sin dwells in it as the corruption left by Adam’s sin, which the devil uses; so a person wills the good but lacks the strength to do it. ### Latin text Scio enim quod non inhabitat in me, hoc est, in carne mea, bonum. Non dicit, sicut quibusdam videtur, caruem malam : sed quod habitat in carne, non esse bonum, sed peccatum. Quomodo inhabitat in carne peccatum, cum non sit substantia, n sed prævaricatio boni ? Quoniam prirni hominis corpus corruptum est per peccatum ut possit dissolvi: ipsa peccati corruptio per conditionem offensionis manet in corpore, robur tenens divinae sententiae datae in Adam, quod est b signum diaboli, cujus instinctu peccavit. Per id ergo quod facti causa manet, inhabitare dicitur peccatum in carne, ad quam dia- Lotus accedit, quasi ad suam legem, ct manet quasi in peccato peccatum ; quia caro jam peccati est, ut decipiat hominem suggestionibus malis ; nc homo faciat, quod præcipit lex. Nam velle adjacet mihi. Tam bona asserit, quae jubet Lex, ut naturaliter sibi placere dicat, et velit facere. Perficere aurem bonum non invenio. Et placet ergo quod a Lege jubetur, et voluntas est faciendi : sed ut impleatur, potestas et virtus deest; quia sic pressus est potestate peccati, ut non possit ire quo vult, neque valeat contradicere; quia potestatis ejus alter est Dominus. Homo enim jam consuetudine peccandi gravatur, et facilius succumbit peccato quam legi, quam scit bona docere; ac si velit bona facere, premit illum consuetudo, adjutore inimico. ### English translation (Claude) “For I know that good does not dwell in me, that is, in my flesh.” He does not say, as some think, that the flesh is evil, but that what dwells in the flesh is not good but sin. How does sin dwell in the flesh, since it is not a substance but the transgression of good? Because the body of the first man was corrupted through sin so that it could be dissolved; the very corruption of sin remains in the body through the condition of the offence, keeping the force of the divine sentence given in Adam, which is the sign of the devil, at whose instigation he sinned. By this, then, which remains because of the deed, sin is said to dwell in the flesh, to which the devil comes as to his own law, and remains as sin in sin; because the flesh is now of sin, so that he may deceive the person with evil suggestions, so that the person does not do what the law commands. “For to will is present with me.” He asserts that the things the law commands are so good that he says they naturally please him and he wills to do them. “But to accomplish the good I do not find.” What the law commands pleases, then, and there is the will to do it; but to fulfil it power and strength are lacking, because he is so pressed by the power of sin that he cannot go where he wills, nor is he able to resist; for another is lord of his power. For man is already weighed down by the habit of sinning and succumbs more easily to sin than to the law, which he knows teaches good things; and if he wishes to do good, habit presses him, with the enemy as its helper. ### Scripture references - Rom 7:18: quotation, high confidence ### Translation notes - “He does not say, as some think, that the flesh is evil”: probably aimed at the Manichees; uncertain. “sin … is not a substance but the transgression of good”: translated as written. ### Citation (SBL) Ambrosiaster, Rom. 7.18 (PL 17:111–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-18). ## Commentary on Romans 7:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-19 - Source: PL 17:113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The captive of sin does the evil he does not will. ### Latin text Non enim quod volo, facio bonum : Med quod nolo malum, hoc ago. Saepe repetit, ut dilucidet. Hoc ergo est, quod supra dictum est, quia ut capti. vus per supradictas causas illud c cogitur facere, quod vult peccatum. ### English translation (Claude) “For I do not do the good that I will, but the evil that I do not will, this I do.” He repeats often in order to make it clear. This, then, is what was said above: that, as a captive, for the reasons given above, he is compelled to do what sin wills. ### Scripture references - Rom 7:19: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.19 (PL 17:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-19). ## Commentary on Romans 7:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-20 - Source: PL 17:113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Though a person sins unwillingly under sin’s power, he is not guiltless, since he enslaved himself to it by assent; Paul says this to extol grace. ### Latin text Si autem quod nolo, hoc facio; jam non ego operor illud, sed quod habitat in me peccatum. d Hoc est quod jam supra memoravit, quia pressus et subjugatus peccato, non suam, sed illius perficil i voluntatem. Numquid quia invitum hominem dicit peccare, immunis debet videri a crimine ; quia hoc agit, quod non vult, pressus vi potestatis? Non utique; ipsius enim vitio et desidia hæc coepta sunt. Quia enim mancipavit se per assensum peccato, jure illius dominatur; primum enim suadet, e ut victo jam dominetur. Apostolus :utem ut gratiam Dei praeferat, haec exponit de quantis malis hominem Iiberaverit, aut quæ exitia ex Adam trahit, quae vero beneficia per Christum consecutus est ; ut cui nec Lex quidem subvenire potuit, demonstraret. ### English translation (Claude) “But if I do what I do not will, it is no longer I who do it, but the sin that dwells in me.” This is what he mentioned above: that, pressed and subjugated by sin, he accomplishes not his own will but its will. Because he says that man sins unwillingly, should he therefore be thought free of guilt, since he does what he does not will, pressed by the force of power? Certainly not; for these things began through his own fault and sloth. For since he enslaved himself to sin by assent, it rules over him by right; for first it persuades, so as to rule over one already conquered. The apostle sets out these things in order to extol the grace of God: from how great evils it has freed man, what ruin he draws from Adam, and what benefits he has obtained through Christ; to show that it came to the help of one whom not even the law could help. ### Scripture references - Rom 7:20: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.20 (PL 17:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-20). ## Commentary on Romans 7:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-21 - Source: PL 17:113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law of Moses sides with the will to do good against the sin dwelling in the flesh. ### Latin text Invenio igitur Legem volenti mihi facere bonum, quia inest mihi malum. Legem Moysi asserit volunttati suae dare consensum contra peccatum quod in carne habitat, quod aliud cogit facere, quam quod vull homo ei Lex. ### English translation (Claude) “I find, then, the law for me when I will to do good, because evil is present with me.” He asserts that the law of Moses gives assent to his will against the sin that dwells in the flesh, which compels him to do something other than what the man and the law will. ### Scripture references - Rom 7:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.21 (PL 17:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-21). ## Commentary on Romans 7:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-22 - Source: PL 17:113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sin dwells in the flesh, which is propagated from Adam, not in the soul, which is not; so the inner man can still delight in God’s law. ### Latin text Condelector enim Legi Dei secundum interiorem hominem. Animum liis oblectari dicit, quæ a Lege traduntur : hic est interior homo ; quia non in animo habitat peccatum, sed in carne, quæ es'ex origine carnis peccati, et per traducem fit omnis caro peccati. Si enim anima de traduce esset f et ipsa, et in ipsa habitaret peccatum ; quia anima Adæ magis peccavit, quam corpus : sed peccatum animæ corrupit corpus. In carne ergo habitat peccatum quasi ad januas animæ ; ut non illam permittat ire quo vult. In anima autem s si habitaret, numquam se cognosceret homo : nunc autem cognoscit se, et condelectatur legi Dei. ### English translation (Claude) “For I delight in the law of God according to the inner man.” He says that the mind delights in the things handed down by the law: this is the inner man; because sin dwells not in the mind but in the flesh, which is from the origin of the flesh of sin, and by propagation all flesh becomes flesh of sin. For if the soul too were by propagation, sin would also dwell in it; for Adam’s soul sinned more than his body; but the sin of the soul corrupted the body. In the flesh, then, sin dwells as at the doors of the soul, so as not to let it go where it wills. But if it dwelt in the soul, man would never know himself; but now he knows himself and delights in the law of God. ### Scripture references - Rom 7:22: quotation, high confidence ### Translation notes - Ambrosiaster denies that the soul is transmitted by propagation (ex traduce, traducianism) while the flesh is; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 7.22 (PL 17:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-22). ## Commentary on Romans 7:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-23 - Source: PL 17:113 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains that Paul’s four laws reduce to two: the good law of God, agreeing with the mind, and the law of sin in the members. ### Latin text Video autemaliam legem in membris meis repugnantem legi mentis meæ et captivum me ducentem in legem peccati quæ est in membrismeis. Duas leges memorat exquibusunam in membris suis videre se flagitat, id est, in cxteriorehomine, qui est caro vel corpus. Haec est lex adversa, hæc repugnans animo, trahens illum captivum in conditionem peccati; ne ultra ingrediens inveniat assertorem. Alia est lex mentis, quae est lex Moysi, vel naturalis, quae est in animo. H;cc pressa est violentia peccati, negligentia quidem sua, quia dum diligit vitia, subjicit se peccato, ut ipsa consuetudine teneretur captiva ; dominatur enim liomini consuetudo. Quatuor quidem leges nominat : primam legem spiritalem, quæ est etiam naturalis, quae reformata est per Moysen, et posita in auctoritate, ipsa est Dei Lex : deinde legem menlisconsentientem legi Dei : tertiam legem peccati, quam ex prævaricatione primi hominis in membris dicit habitare : quartam vero quae in membris videtur, dum malasuggerit, et recedit. Sed hae leges iteratæ qua. tuor videntur, cum sint duae, id est, bona et mala. Lex cnim mentis ipsa est lex spiritalis, sive Moysi, quæ vocatur lex Dei: peccati vero lex eadem est quae et illa, quam in membris dicit videri, quæ con tradicit legi mentis nostrae. ### English translation (Claude) “But I see another law in my members fighting against the law of my mind, and leading me captive into the law of sin which is in my members.” He mentions two laws, one of which he declares he sees in his members, that is, in the outer man, which is the flesh or body. This is the adverse law, this the one fighting against the mind, dragging it captive into the condition of sin, so that, entering, it may no longer find a defender. The other is the law of the mind, which is the law of Moses, or the natural law, which is in the mind. This has been pressed down by the violence of sin, indeed by its own negligence; because while it loves vices it subjects itself to sin, so as to be held captive by habit itself; for habit rules over man. He names four laws: first the spiritual law, which is also the natural law, which was renewed through Moses and set in authority; it is the law of God. Then the law of the mind, agreeing with the law of God. The third, the law of sin, which he says dwells in the members from the transgression of the first man. The fourth, that which is seen in the members, when it suggests evils and withdraws. But these laws, repeated, seem four, though they are two, that is, good and evil. For the law of the mind is itself the spiritual law, or that of Moses, which is called the law of God; and the law of sin is the same as the one he says is seen in the members, which contradicts the law of our mind. ### Scripture references - Rom 7:23: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 7.23 (PL 17:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-23). ## Commentary on Romans 7:24–25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/7-4/#p-7-24 - Source: PL 17:113–115 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Born under sin, man is freed from the “body of death”, the whole of his sins, by grace through baptism; the freed mind serves God’s law, while the flesh, still under Adam’s sentence, remains open to the devil’s suggestions until the resurrection. ### Latin text Infelix ego homo, quis me liberabit de corpore mortis hujus ? Gratia Dei per Jesum Christum Dominum nostrum. Infelicem hominem dicit, quia nascitur sub peccato. Numquid non vere infelix est homo, qui in hanc hæreditatem praevaricationis successit, b hostem secum habens peccatum, per quod ad illum aditum habet Satanas ? Gradus enim fabricavit Adam, per quos ad filios ejus exspoliator ascendit, nisi clementissimus Dominus motus misericordia gratiam suam per Christum dedisset; i ut et relevatum genus humanum remissione peccatorum accepta, de caetero possit resipiscere , represso et damnato peccato. Potest enim exoneratus malis ct purgatus resistere adversario, potestate recepta contra illum, dum adjuvatur a Deo. Hic quasi legem fidei tertiam inducit potiorem, qnam et gratiam vocat: quæ ex lege tamen spiritali originem hahet; quin per hanc liberatus est homo, ut quia Moyses dedit legem, deditque et Dominus, dure dicantur : una tamen intelligatur, quantum ad sensum et providentiam pertinet. illa enim initiatrix est salutis, hæc vero consummatrix. Sed non hanc partem legis dico, quæ in neomeniis est et in circumcisione et in escis; sed quæ ad sacramentum Dei pertinet et disciplinam. Gratia ergo Dei per Christum liberatus est homo de corpore mortis hujns. Hanc dicit mortem, quam supra ostendit in necem hominis per peccatum inventam apud inferos, quæ appellatur secunda : corpus autem mortis est cuncta peccata; mulia enim unum corpus sunt, singula quasi membra uno auctore inventa, ex quibus homo ereptus gratia Dei per baprismum, supradictam mortem evasit. Neque enim in carnco corpore positus, de eo ipso ereptum se diceret : sed hoc corpus dixit, qnod superius per haptismum ct observantiam Legis destrui significat. Nam et cum dicit : De corpore mortit, ostendit alind corpus esse non mortis. Igitur ego ipse mente servio lEgi Dei. Legem Dei cum dicit, et Moysi significat legem, a et Christi. Carne antem legi peccati. Ego ipse, id est, qui liberatus sum de corpore mortis. In corpore est; quomodo liberatus est de corpore mortis, nisi quia liberatus est a cunctis malis? Remissio enim peccatorum omnia tollit peccata. Liberatus ergo de corpore mortis gratia Dei per Christum , mente vel animo servio legi Dei, carne autem legi peccati, id est, diaboli , qui per suhjectam sibi carnem suggeslioncs malas ingerit animæ. Quia ergo duplex esi homo, b carne conversus et animo, legi Dei mente servire se dixit ; quia animus devotus est Deo, et recuperata sui potestate, repugnare potest peccato, quod per carnem operamur. Quia enim caro corrupta est, et morti subjecta, quæ sic facta erat, at societate et conjunctione anim:e non moreretur; recepit desideria, c quorum quasi onus qnoddarn transfert ad animum, ut et ipse gravetur. Sed quid respuit illam ? Mors gratiæ Dei. Mente servio legi Dei, carne autem legi peccati, sicut dictum est. Jam enim liber animus, et in consuetudinem bonam revocatus, Spiritu saneto adjuvante , malas suggestiones potest spernere ; reddita est enim illi auctoritas , qua audeat resistere inimico. Qui enim jam non est obnoxius, minime poterit d indagari invitus. Caro autem quia judicium non habet. neque capax est discernendi ( est enim bruta natura) non potest inimico aditum claudere; ne veniens introeat, atque animo contraria suadeat, ac per hoc : Carne, ait, servio legi peccati. Cum enim unns homo carne constet et anima, ex illa parte qua sapit, Deo servit; ex altera autem qua stolidus est, legi peccati. Si autem homo in co qund factus est, perdurasset, non esset potestas inimico ad carnem ejus accedere, et animae contraria susurrare. Ut auteni totus horno minime reparatus fuisset Christi gratia ad statum pristinum, sententia obstitit data in Adam (Gen. III, i7); iniqnum enim erat solvere sententiam jure depromptam. Idcirco manente sententia, providentia Dei remedium inventum est, ut redhiberetur homini salus, quam proprio vitio amiserat; e ut hic sanatus crederet quia adversarius ejus devictus potentia Christi, non auderet, transpuncta sententia primæ mortis, hominem sibi defendere , adunato genere Adar, ne ad primae criginis redderetur facturam jam totus permanens immor-' talis. ### English translation (Claude) “Wretched man that I am, who will free me from the body of this death? The grace of God through Jesus Christ our Lord.” He calls man wretched because he is born under sin. Is not man truly wretched, who has succeeded to this inheritance of transgression, having with him sin as an enemy, through which Satan has access to him? For Adam built steps by which the despoiler climbs up to his sons; had not the most merciful Lord, moved by mercy, given his grace through Christ, so that the human race, relieved by receiving remission of sins, might thereafter come to its senses, sin being repressed and condemned. For unburdened of evils and cleansed, he can resist the adversary, having regained power against him, while he is helped by God. Here he brings in as it were a third law, the law of faith, more powerful, which he also calls grace; which nevertheless has its origin from the spiritual law; for through it man has been freed, so that, since Moses gave a law and the Lord gave one, they are called two, yet are understood as one as regards sense and providence. For that is the beginner of salvation, this its completer. But I do not mean that part of the law which concerns new moons and circumcision and foods, but that which pertains to the sacrament of God and to discipline. By the grace of God through Christ, then, man has been freed from the body of this death. He calls this death the one which he showed above to have been devised for the slaying of man through sin, in the underworld, which is called the second; and the body of death is all sins; for many are one body, each as it were members devised by one author; and man, snatched from them by the grace of God through baptism, has escaped the death mentioned above. For while placed in a body of flesh he would not say he was snatched from that very body; but he called this the body which above he signifies is destroyed through baptism and the observance of the law. For when he says, “from the body of death,” he shows that there is another body which is not of death. “So I myself with the mind serve the law of God.” When he says “the law of God” he signifies both the law of Moses and that of Christ. “But with the flesh the law of sin.” “I myself,” that is, I who have been freed from the body of death. He is in the body; how has he been freed from the body of death, except that he has been freed from all evils? For the remission of sins takes away all sins. Freed, then, from the body of death by the grace of God through Christ, with mind or soul I serve the law of God, but with the flesh the law of sin, that is, of the devil, who through the flesh subject to him thrusts evil suggestions on the soul. Since man is double, made up of flesh and soul, he said he serves the law of God with the mind; because the soul is devoted to God and, having recovered its own power, can fight against the sin which we work through the flesh. For since the flesh is corrupted and subject to death, though it had been made so as not to die through its fellowship and union with the soul, it has received desires, the burden of which it transfers, as it were, to the soul, so that the soul too is weighed down. But what rejects it? The death brought by the grace of God. I serve the law of God with the mind, but with the flesh the law of sin, as has been said. For the soul, now free and called back to good habit, with the Holy Spirit helping, can spurn evil suggestions; for authority has been restored to it by which it may dare to resist the enemy. For one who is no longer liable cannot be tracked down against his will. But the flesh, because it has no judgment and is not capable of discerning (for it is a brute nature), cannot shut the door to the enemy, lest he come in and persuade the soul to contrary things; and therefore he says: “With the flesh I serve the law of sin.” For since one man consists of flesh and soul, with that part by which he is wise he serves God; with the other, by which he is dull, the law of sin. But if man had remained in that in which he was made, the enemy would have no power to approach his flesh and whisper contrary things to the soul. That the whole man was not restored by the grace of Christ to his former state, the sentence given in Adam stood in the way (Gen 3:17–19); for it would have been unjust to dissolve a sentence pronounced by right. Therefore, while the sentence remains, a remedy was found by the providence of God, so that the salvation which man had lost by his own fault might be given back to him; so that, healed here, he might believe that his adversary, conquered by the power of Christ, would not dare, the sentence of the first death having been pierced through, to claim man for himself; the race of Adam being united, so that, remaining wholly immortal, he would be restored to the making of his first origin. ### Scripture references - Rom 7:24: quotation, high confidence - Rom 7:25: quotation, high confidence - Gen 3:17: allusion, high confidence - Gen 3:19: allusion, medium confidence ### Translation notes - Ref 7.24 covers Rom 7:24–25. Ambrosiaster’s Old Latin answers the question with “The grace of God through Jesus Christ our Lord” (gratia Dei), a Western reading. The last sentence is garbled in the OCR (“transpuncta sententia primæ mortis … adunato genere Adar”); translated by sense, uncertain. Allusion: Gen 3:17–19. ### Citation (SBL) Ambrosiaster, Rom. 7.24 (PL 17:113–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/7-24). ## Commentary on Romans 8:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-1 - Source: PL 17:115–117 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: There is no condemnation for those in Christ; the law of faith frees from sin and death, which the law of Moses, though spiritual, could not do; Christ, born of a virgin in sinless flesh like ours, condemned sin (the devil) by the devil’s own sin in crucifying him. ### Latin text Nihil ergo nunc damnationis est iis, qui sunt in Christo Jesu, qui non secundum carnem ambulant. Verum est, quia nulla damnatio est horum, qui sunt in Christo Jesu , legi f Dei sollicite servientes. Lex enim spiritus vitæ in Christo Jcsu liberavit me a lege peccati et mort:.. Securitatem n agitat homini per gratiam Dei, ut de suggestionibus diaboli non sit sollicitus, dummodo spernat illas; nihil cnim oberunt homini apud mortem secundam ; quia lex fidei, id est spiritus, liheravit hominem a morte secunda , damnato peccato : nec ohest jam homini, quia rarnis inest peccatum, si modo repugnet illi, memor auxilii Dei : sed et coronandus est, qui peccati in carne manentis premit consilia; magna euim solerlia est domestici hostis insidias evitare. Lex ergo spiritus vitæ, ipsa est lex fidei : nam et Meysis fex spiritalis est , quia prohibet peccare; non tamen vitæ, quia reis mortis peccata remittere non potest, s m vivificet morituros. Hæc vero qnia et peccare non vult, et a morte revocat, lex spiritus vitæ appellatur, non per litteram constans, sed spiritum; quia corde creditur, et spiritus est, quod creditur. Haec itaque Lex in Christo Jesu , hoc est per fidem Christi, liberat credentem a lege peccati ct mortis. Lpx peccati est, qnam in membris dicit habitare, quæ suadere nititur adversa : lex vero mortis Moysi les est, qnia mortificat peccatores. Nam et in alia epistola inter caetera dicit de auctoritate legis : Si ministratio morti. formata in lapidibu, fuit in gloria (II Cor. III, 7). Nun ergo mirandum si lex spiritalis dicatar , et lex mortis ; cum et Evangelium eodem modo sit. Dicit enim alio loco inter cætera : Aliis odor vitæ ad vitam, aliis odor mortis ad mortem (II Cor. n, 16). Quos enim opini) virtutum, aut rerum gestarum visus aut auditus attrahebat ad fidem, his odor vitæ erat Evangelium : illis antem quorum sensum inflammabat facta virtus ad contradicendum, mortis erat odor • prædicatio fidei. Una ergo cum sit fides, diversitatem præstat hominibus ; sicut et sol cnm sit unus, ceram solvit, lutum vero stringit. Qua ergo quis mente odoratus fuerit fidem, sic et proficiet illi. Sed dicitur forte : Si eadem præstat fides quæ et Lex, cur non etiam ipsa ex parte lex mortis di, catur; mortificat enim non credentes? Sed non ita est. Fides enim data est, quæ justificat confugientes ad se; ut remittat eis, quos Lex tenet reos; ut agentes sub fide, liberi sint a peccato : nam sub lege agentes obnoxii sunt. Qui ergo non obediunt fidei, non occidentur a fide, sed a Lege; quia non accedentes ad fidem, rei tenentur a Lege : ideoque omnes qui malo animo odorantur verba fidei, remanent in morte. Videamus nunc quid intersit cum dicitur lex spiritalis et lex spiritus. Hoc interest, quia idcirco dicitor lex spiritalis; quia praecepta dat, per quæ non i peccetur, quia qui non peccat, spiritalis vocatur; b æmulus superiorum, id est, coelestium. Lex autem spiritus propterea vocatur, quia Deus, cujus fides est, spiritus est. Illic ergo verba sunt, hic res : illic quæ Dei sunt, hie Deus ipse. fVers. 3.) Quoniam quod impossibile erat Legis, in quo infirmabatur pEr carnem , Deus Filium suum miltens in similitudinem carnis peccati, de peccato damnavit peccatum in carne. Hæc dicit, ut baptizatos securos reddat, quia liberati sunt a peecato. Quoniam quod impossibile erat, inquit, Legis. Cui impossibile est? Nobis scilicet impossibile erat mandatum Legis implere; qui? subjecti eramus peccato. Ob hoc Deus Filium suum misit in similitudinem earnis peccati. Hæc est similitudo carnis; quia quamvis eadem caro sit, quae et nostra; non tamen ila facta in utero est et nata, sicut et caro nostra. Est enim sanctificata in utero, et nata sine peccato, et neque ipse in illa peccavit. Ideo enim virginalis uterus electus est ad partum Dominicum, ut in sanctitate differret earo Domini a carne nostra; in causa enim similis est, non in qualitate peccati substantiæ. Propterea ergo similem dixit, quia de eadem substantia carnis, c non eamdem habuit nativitatem; quia peccato subjectum non fuit corpus Domini. Expiata est enim a Spiritu sancto caro Domini, ut in tali corpore nasceretur, quale fuit Adae ante peccatum ; d sola tamen sententia data in Adam. Misso ergo Deus Christo, De peccato damnavit peccatum , hoc est, peccatum peccato proprio damnavit. Cbristus enim cum a peccato crucifigitur, qui est Satanas, peccavit peccatum in carne corporis Salvatoris : quo facto damnavit Deus peccatum in carne, ibi utique ubi peccavit, sicut et in alia epistola ait : Detriumphans illos in ipso (Coloss. II, 15); id est, in Christo. Nam solet dici de quocumque damnato : In qua causa damnatus est? Respondetur, ut pnta , In homicidio. Ita et peccatum in carne damnatum est, boc est, in peccato, quod admisit in carne. Hoc itaque peccato rens factus Satanas, amisit dominium retentarum animarum, ut jam signatos signo crucis, in qua victus est, in secunda morte tenere non audeat. Quamobrem ad securitatem nostram hoec tractat Aposlolus. ### English translation (Claude) “There is, then, now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh.” It is true that there is no condemnation of those who are in Christ Jesus, carefully serving the law of God. “For the law of the spirit of life in Christ Jesus has freed me from the law of sin and death.” He gives man security through the grace of God, so that he need not be anxious about the suggestions of the devil, provided he spurns them; for they will not harm man with respect to the second death; because the law of faith, that is, of the spirit, has freed man from the second death, sin having been condemned; nor does it now harm man that sin is in the flesh, if only he fights against it, mindful of God’s help; indeed one who presses down the counsels of the sin remaining in the flesh is to be crowned; for it is great skill to avoid the ambushes of an enemy within the house. The law of the spirit of life, then, is the law of faith itself. For the law of Moses too is spiritual, because it forbids sinning; yet not of life, because it cannot forgive sins to those guilty of death, so as to give life to those about to die. But this one, because it both does not will sin and calls back from death, is called the law of the spirit of life, consisting not in the letter but in the spirit; because one believes with the heart, and what is believed is spirit. This law, then, in Christ Jesus, that is, through faith in Christ, frees the believer from the law of sin and death. The law of sin is the one he says dwells in the members, which strives to persuade to adverse things; the law of death is the law of Moses, because it puts sinners to death. For in another letter too he says among other things about the authority of the law: “If the ministry of death, formed in stones, was in glory” (2 Cor 3:7). It is not to be wondered at, then, if the law is called spiritual and a law of death, since the gospel is the same way. For he says in another place among other things: “To some a fragrance of life unto life, to others a fragrance of death unto death” (2 Cor 2:16). For to those whom the report of mighty works, or the sight or hearing of deeds, drew to faith, the gospel was a fragrance of life; but to those whose mind the power displayed inflamed to contradiction, the preaching of the faith was a fragrance of death. Though faith is one, then, it produces diversity in people; as the sun, though it is one, melts wax but hardens mud. With whatever mind, then, someone has scented the faith, so it will profit him. But perhaps it is said: If faith does the same things as the law, why is it not also in part called a law of death, since it puts unbelievers to death? But it is not so. For faith was given to justify those who flee to it, to forgive those whom the law holds guilty, so that those living under faith may be free from sin; for those living under the law are liable. Those, then, who do not obey faith are not killed by faith but by the law; because not coming to faith they are held guilty by the law; and therefore all who scent the words of faith with an evil mind remain in death. Let us now see what difference there is when it is said “spiritual law” and “law of the spirit.” The difference is this: it is called a spiritual law because it gives precepts by which one does not sin, since one who does not sin is called spiritual, an emulator of things above, that is, heavenly; but it is called the law of the spirit because God, whose faith it is, is spirit. There, then, are words, here the thing; there the things of God, here God himself. (Verse 3.) “For what was impossible for the law, in that it was weak through the flesh, God, sending his Son in the likeness of the flesh of sin, from sin condemned sin in the flesh.” He says these things to make the baptized secure, because they have been freed from sin. “For what was impossible,” he says, “for the law.” For whom is it impossible? For us, clearly, it was impossible to fulfil the commandment of the law, because we were subject to sin. For this reason God sent his Son in the likeness of the flesh of sin. This is the likeness of flesh: that, though it is the same flesh as ours, yet it was not made in the womb and born as our flesh is. For it was sanctified in the womb and born without sin, and he himself did not sin in it. For this reason a virginal womb was chosen for the Lord’s birth, so that in holiness the Lord’s flesh might differ from our flesh; for it is like in its cause, not in the quality of sin of the substance. He called it like, then, because, being of the same substance of flesh, it did not have the same birth; for the Lord’s body was not subject to sin. For the Lord’s flesh was purified by the Holy Spirit, so that he was born in such a body as Adam’s was before sin; only the sentence given in Adam remained. When God sent Christ, then, “from sin he condemned sin,” that is, he condemned sin by its own sin. For when Christ is crucified by sin, which is Satan, sin sinned in the flesh of the Saviour’s body; and when this was done, God condemned sin in the flesh, there, certainly, where it sinned; as he says in another letter too: “Triumphing over them in him” (Col 2:15), that is, in Christ. For it is usual to say of anyone condemned: In what case was he condemned? The answer is, for example, in a homicide. So too sin was condemned in the flesh, that is, in the sin which it committed in the flesh. Made guilty by this sin, Satan lost the dominion over the souls he held, so that he does not dare to hold in the second death those who are now sealed with the sign of the cross, on which he was conquered. Therefore the apostle treats these things for our security. ### Scripture references - Rom 8:1: quotation, high confidence - Rom 8:2: quotation, high confidence - Rom 8:3: quotation, high confidence - 2 Cor 3:7: quotation, high confidence - 2 Cor 2:16: quotation, high confidence - Col 2:15: quotation, high confidence - John 4:24: allusion, medium confidence ### Translation notes - Ref 8.1 covers Rom 8:1–3. Ambrosiaster’s Old Latin of 8:1 adds “who do not walk according to the flesh” (as the later Greek manuscripts) and reads “has freed me” in 8:2. Quotations: 2 Cor 3:7; 2 Cor 2:16; Col 2:15. His explanation of the “likeness” of sinful flesh and the identification of “sin” with Satan are his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 8.1 (PL 17:115–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-1). ## Commentary on Romans 8:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-4 - Source: PL 17:117–119 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law’s justification is fulfilled in the forgiven who live by the spirit; Christ condemned sin in three ways: by not sinning, on the cross, and by forgiving sins. ### Latin text Ut justificatio Legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. Ideo damnatum dicit peccatum, ut impleretur in nobis justificatio tegis datæ a Moyse; sublati enim de conditione Legis, facli sumus amici ejusdem, justificati enim amici Legis sunt. Quomodo autem impletur in nobis justificatio, nisi cum datur remissio omnium peccatorum; ut sublatis peccatis , justificatus appareat , mente serviens legi Dei? Hoc est non secundum carnem ambulare, sed secundum spiritum; ut devotio anlmi, qui est spiritus , non consentiat desiderio peccati; quia per carnem seminate concupiscentias animae, quod inest peccatum. Si enim damnatum est peccatum a Salvatore, quomodo inest? Damnatum est a Salvatore, et triplici genere damnatum. Primo'enim in loco damnavit peccatum, dum non peccavit, dissentiens a peccato. Deinde in cruce peccatum, quia peccavit, damnatum dicitur. Unde sublata est illi auctoritas quasi peccati, qua detiuebat bomines in inferno propter delictum Adæ; ut de eaelero in quibus signum crucis est, detinere non audeat. Tertio damnavit peecatum, dum irrita fecit delicta, remissione peccatorum coucessa. Cum enim peccator causa admissi peccati damnandas esset, ignoscens autem ei damnavit in eo peccatum. Itaque si et nos Salvatoris exemplo non peccemus, damnamus peccalum. ### English translation (Claude) “So that the justification of the law might be fulfilled in us, who walk not according to the flesh but according to the spirit.” He says sin was condemned so that the justification of the law given by Moses might be fulfilled in us; for taken out of the condition of the law, we have become its friends; for the justified are friends of the law. And how is the justification fulfilled in us, except when remission of all sins is given, so that, sins being taken away, he may appear justified, serving the law of God with the mind? This is to walk not according to the flesh but according to the spirit: that the devotion of the soul, which is the spirit, should not consent to the desire of sin; because the sin that is in it sows desires in the soul through the flesh. But if sin was condemned by the Saviour, how is it present? It was condemned by the Saviour, and condemned in three ways. In the first place he condemned sin when he did not sin, dissenting from sin. Then sin is said to have been condemned on the cross, because it sinned. Hence there was taken from it the authority, as of sin, by which it held people in the underworld because of the offence of Adam, so that thereafter it does not dare to hold those in whom is the sign of the cross. Third, he condemned sin when he made offences void by granting remission of sins. For when the sinner deserved to be condemned for the sin committed, by pardoning him he condemned the sin in him. And so if we too, by the Saviour’s example, do not sin, we condemn sin. ### Scripture references - Rom 8:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.4 (PL 17:117–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-4). ## Commentary on Romans 8:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-5 - Source: PL 17:119 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who follow the flesh mind its errors, while those who follow the spirit live by the law of the mind. ### Latin text Qui enim tecundum carnem sunt, quæ carnis sunt sapiunt. Hoc dicit, quia qui suggestioni , quoe efficitur per carnem, obtemperat; quae carnis sunt, sapit. Hoc enim a illi suave videtur, quod sequitur, contra fas appetens usum ei sententiam erroris carnis; in carne euim mundanus error signatur quacumque ex parte. Qui vero secundum spiritum, ea quæ sunt spiritus, b sentiunt. Manifestum est, quia qui se a carnis des!deriis conti net, juxta legem mentis vivit; hoc enim illi utile vidctur sapere, quod conveniat Legi. ### English translation (Claude) “For those who are according to the flesh mind the things of the flesh.” He says this because one who obeys the suggestion that comes about through the flesh minds the things of the flesh. For what he follows seems sweet to him, desiring against right the use and opinion of the error of the flesh; for in the flesh worldly error in any form is signified. “But those who are according to the spirit perceive the things of the spirit.” It is plain that one who restrains himself from the desires of the flesh lives according to the law of the mind; for it seems useful to him to mind what agrees with the law. ### Scripture references - Rom 8:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.5 (PL 17:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-5). ## Commentary on Romans 8:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-6 - Source: PL 17:119 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The prudence of the flesh, whether sinful cunning or a worldly reason that mocks the virgin birth and resurrection, is death; the prudence of the spirit is life and peace. ### Latin text Nam prudenlia carnis mors est. c Pruentia carnis peccatum est, quod generai mortem. Prudentia enim ideo dicitur, cum res stulta sit; quia sæcularibus hominibus errores ex visibilibus concepti sive in sensu sive in actu contra legem Dei, prudentia videntur: maxime quia omni, industria ei astutia illorum in eo est, ut peccent. Sapere enim sibi videntur, si istud diligentius curent; cum nihil stultius sit, quam peccare. Est et alia prudentia carnis, quae mundanis rationibus inflata, negat aliquid fieri, ut mundi careat ratione. Unde deridet Virginis partum, carnis resurrectionem. Prudentia autem spiritus vita et pax. Vere haec est sapientia quae vitam acquirit et pacem; sequens enim spiritalia, contemptis illecebris vilse praesentis, aeternam habebit vitam cum pace, idest, sine inquietudine ; d ubi perturbatio et poena non est. ### English translation (Claude) “For the prudence of the flesh is death.” The prudence of the flesh is sin, which begets death. It is called prudence, though it is a foolish thing, because to worldly people errors conceived from visible things, whether in thought or in act, against the law of God, seem prudence; especially since all their industry and cunning is directed to sinning. For they seem to themselves wise if they attend to this more diligently, when nothing is more foolish than to sin. There is also another prudence of the flesh, which, puffed up by worldly reasonings, denies that anything is done that lacks the reason of the world. Hence it mocks the Virgin’s giving birth and the resurrection of the flesh. “But the prudence of the spirit is life and peace.” Truly this is the wisdom that acquires life and peace; for one who follows spiritual things, despising the enticements of the present life, will have eternal life with peace, that is, without disquiet, where there is no disturbance or punishment. ### Scripture references - Rom 8:6: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.6 (PL 17:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-6). ## Commentary on Romans 8:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-7 - Source: PL 17:119 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Not the flesh itself but its wisdom, astrology and a worldly reason that denies the virgin birth and resurrection, is hostile to God and cannot submit to his law. ### Latin text Quoniam sapientia carnis inimica eat Deo; tegi enim Dei non est subjecta, nec enim potest. Non carnem dixit inimicam, sed sapientiam carnis; id est, non substantiam, sed aut malos :ctus, aut cogitationem, sive asseverationem, quæ nascitur de errore. Sapientia ergo carnis est primo in loco astrorum ab hominibus e inventa disputatio , deinde visibilium oblectatio. Hæc inimica Deo sunt ; quia elementorum Dominum, et opificem mundi his coæquant, quae fecit, astruentes nihil posse fieri, praeter quam mundi continet ratio. Quamobrem negant Deum fecisse, ut Virgo pareret, aut mortuorum corpora resurgerent; quia stultum est, inquiunt, ut Deus fecerit ulna, quam sapit f homo. 0 prudentes mundi, qui putant Deum non debere ather facere, quam facit ab eo condita creatura; ut ipse similis creaturis putetur! Sic cæcati sunt, ne videant qualem contumeliam Deo faciunt. Opus enim quod in laudem suam prædicandam facere dignatus est, isti vituperantes, incredulum et stultum asserunt: k ac per hoc Dei legi subjecta e:se non potest ista carnis prudentia; ad hoc enim studium suum exacuunt, ut Dei gestis repugnent. ### English translation (Claude) “For the wisdom of the flesh is hostile to God; for it is not subject to the law of God, nor can it be.” He did not call the flesh hostile, but the wisdom of the flesh; that is, not the substance, but either evil acts or thought or assertion born of error. The wisdom of the flesh, then, is in the first place the theory of the stars devised by people, then delight in visible things. These are hostile to God, because they make the Lord of the elements and the Maker of the world equal to the things he made, asserting that nothing can be done except what the reason of the world contains. Therefore they deny that God brought it about that a virgin gave birth or that the bodies of the dead rise; because it is foolish, they say, that God should do things beyond what man understands. O wise men of the world, who think that God ought not to do otherwise than the creation founded by him does, so that he himself is thought like creatures! They are so blinded that they do not see what insult they do to God. For the work which he deigned to do for the proclaiming of his praise they disparage, asserting it to be incredible and foolish; and therefore this prudence of the flesh cannot be subject to the law of God; for they sharpen their zeal for this, to fight against the deeds of God. ### Scripture references - Rom 8:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.7 (PL 17:119; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-7). ## Commentary on Romans 8:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-8 - Source: PL 17:119–121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who follow worldly wisdom cannot please God; the Spirit of God, who is also the Spirit of Christ, dwells only in those who do not follow the flesh in thought or deed. ### Latin text Qui enim in carnesunt, Deo placere non possunt. Sapientes mundi in carne sunt, h quia mundi sapientiae student, per quam Dei legi repugnent. Quidquid enim contra legem Dei est, carnale est; quia ex mundo est; totus enim mundus caro est : omne enim visibile carni deputatur; cognata enim sunt carnis, immo elementa carnis. IlIcoque qui mundanis rebus obtemperat, in carne est. Vos autem non estis in carne, sed in spiritu. In carne positi, dicuntur non esse in carne,, si assentientes Joanni apostolo, mundana non diligant; sententia enim hominis suam quasi fingit naturam; ut hoc appelletur, quod sentit. Si tamen Spiritus Dei habitat in vobis. Hoc ideo ambigue dicit, quia in Legem inducti, non adhuc perfectæ erant fidei : sed spem in eis videbat perfectionis. Unde aliquando quasi perfectis loquitur, aliquando quasi perfecturis, hoc est, aliquando laudat, aliquando commonet; ut si secundum supra memorata i versentur juxta legem naturæ, in spiritu esse dicantur; quia Spiritus Dci in eo habitare non potest, qui carnalia sequitur. Si quis autem Spiritum Christi non habet. hic non est ejus. j Quem superius Spiritum Dei dixit, nunc Spiritum dicit Christi, propterea quia omnia Patris, Filii sunt. Hoc ergo dicit, quia qui supradictis erroribus subjectus est, ad Christum non pertinet; Spiritum enim ejus non habet, quem ut filius Dei esset, acceperat. Duabus enim ex causis deserit hominem Spiritus sanctus; cum aut sensum carnis habet, aut gesta. Itaque k per haec quae monet, ad bonam conversationem hortatur; quamvis enim bonitate Dei erigantur homines, onerantur tamen filii Dei vocati , nisi sic vixerint, ne indigni concesso nomine videantur. ### English translation (Claude) “For those who are in the flesh cannot please God.” The wise of the world are in the flesh, because they study the wisdom of the world, by which they fight against the law of God. For whatever is against the law of God is carnal, because it is of the world; for the whole world is flesh: for everything visible is assigned to the flesh; for these things are akin to the flesh, or rather the elements of the flesh. And therefore one who obeys worldly things is in the flesh. “But you are not in the flesh but in the spirit.” Placed in the flesh, they are said not to be in the flesh if, agreeing with the apostle John, they do not love worldly things; for a person’s opinion as it were fashions his nature, so that he is called what he thinks. “If indeed the Spirit of God dwells in you.” He says this ambiguously because, having been led into the law, they were not yet of perfect faith; but he saw in them the hope of perfection. Hence he speaks sometimes as to the perfect, sometimes as to those who will be perfected, that is, sometimes he praises, sometimes he admonishes; so that if they live according to the things mentioned above, according to the law of nature, they may be said to be in the spirit; because the Spirit of God cannot dwell in one who follows carnal things. “But if anyone does not have the Spirit of Christ, he is not his.” The one he called above the Spirit of God he now calls the Spirit of Christ, because all things of the Father are the Son’s. He says this, then: that one who is subject to the errors mentioned above does not belong to Christ; for he does not have his Spirit, whom he had received in order to be a son of God. For the Holy Spirit deserts a person for two reasons: when he has either the mind or the deeds of the flesh. And so by these admonitions he exhorts to good conduct; for though people are raised up by the goodness of God, those called sons of God are nevertheless burdened unless they so live as not to seem unworthy of the name granted them. ### Scripture references - Rom 8:8: quotation, high confidence - Rom 8:9: quotation, high confidence - 1 John 2:15: allusion, high confidence - John 16:15: allusion, medium confidence ### Translation notes - Ref 8.8 covers Rom 8:8–9. Allusions: 1 John 2:15 (not loving the world); John 16:15 (all things of the Father are the Son’s). ### Citation (SBL) Ambrosiaster, Rom. 8.8 (PL 17:119–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-8). ## Commentary on Romans 8:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-10 - Source: PL 17:121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The body of one whom the Holy Spirit leaves through sin is dead, but the Spirit, given to the baptized for justification, is life and cannot die. ### Latin text Corpus quidem mortuum est propter peccatum, n spiritus vera vita propter justificationem. l'ercati causa corpus mortuum asserit eorum, quos deserit Spiritus sanctus, nec ad istum, h id est, Spiritum, necis eorum passionem pervenire. Spiritus enim Dei nescit peccare; ad justificationem enim datur, ut adjutorio suo justificet. Ergo quia peccare nescit, vita est; mori enim non potest, quia per peccatum mors : ac per hoc sibi peccator oberit, non Spiritui, quem accepit. Nec enim Spiritus erit in causa, qui vult justilicare. Signum enim justificationis hoc est in homine, ut per id quod inhabitat in eo, justificatus appareat esse filius Dei; non enim in ficto homine, neque in corpore subdito peccatis potest habitare Spiritus sancius, sicut dicit Salomon (Sap. I, 4): si quis autem denuo carnalitcr vivat, desertus ab Spiritu sancto, in injustitia sua morietur. Corpus autem dicens, totum hominem significat mortuum peccati causa, sicut et a propheta sub vocabulo animae totus homo significatur, quasi a parte totum ; ait enim : Anima quæ peccat, ipsa morietur (Exech. XVIII, 4). Numquid sine corpore ? Hic corpus pro toto homine posuit, ille animam. Et alius propheta cantem dicendo totum hominem significavit; ait euim : Videbit omnis caro salutare Dei (Esai. XL, 5). Et quoniam baptizato datur Spiritus sanctus, etiam ipsius ejse spiritus dicitur. Idcirco cætera hominis ad comparationem ejus corpus c appellavit, propterea quod anima, dum peccat, caro dicatur; hoc euim vocatur, quod sequitur, sicut sæpe jam dixi. Simili modo ct Dominus cum in passione sua divinitatem suam minime formidare vellet intelligi , sed hominis esse moestitiam , ait : Spiritus quidem promptus est, caro vero in firma (Matth. xxvi, 41); nt in spiritu Deum, in carne vero hominem significaret. ### English translation (Claude) “The body indeed is dead because of sin, but the spirit is life because of justification.” He asserts that the body of those whom the Holy Spirit deserts is dead because of sin, and that the suffering of their death does not reach this one, that is, the Spirit. For the Spirit of God does not know how to sin; for he is given for justification, to justify by his help. Since, then, he does not know how to sin, he is life; for he cannot die, because death comes through sin; and therefore the sinner will harm himself, not the Spirit whom he received. Nor will the Spirit be at fault, who wishes to justify. For this is the sign of justification in a person, that through him who dwells in him he appears justified as a son of God; for the Holy Spirit cannot dwell in a deceitful person, nor in a body subject to sins, as Solomon says (Wis 1:4–5); but if anyone lives carnally again, deserted by the Holy Spirit, he will die in his unrighteousness. In saying “body” he signifies the whole person as dead because of sin, as the prophet too signifies the whole person under the term “soul,” as the whole by a part; for he says: “The soul that sins, it shall die” (Ezek 18:4). Without the body? Here he put body for the whole person, the prophet soul. And another prophet signified the whole person by saying “flesh”; for he says: “All flesh will see the salvation of God” (Isa 40:5). And since the Holy Spirit is given to the baptized, he is also called his spirit. Therefore he called the rest of the person, in comparison with him, body, because the soul, when it sins, is called flesh; for it is called by what it follows, as I have often said already. In like manner the Lord too, when in his passion he wished it to be understood that his divinity was not at all afraid, but that the sorrow was the man’s, said: “The spirit indeed is willing, but the flesh weak” (Matt 26:41); so as to signify God in the spirit and man in the flesh. ### Scripture references - Rom 8:10: quotation, high confidence - Ezek 18:4: quotation, high confidence - Isa 40:5: quotation, high confidence - Matt 26:41: quotation, high confidence ### Extrabiblical texts - Wis 1:4-5 (Wisdom of Solomon): allusion, high confidence ### Translation notes - Ambrosiaster takes “spirit” in Rom 8:10 as the Holy Spirit. Quotations and allusions: Wis 1:4–5; Ezek 18:4; Isa 40:5; Matt 26:41. ### Citation (SBL) Ambrosiaster, Rom. 8.10 (PL 17:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-10). ## Commentary on Romans 8:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-11 - Source: PL 17:121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those in whom the Spirit dwells will be given life in their whole person, as Christ was raised. ### Latin text Quod si Spiritus ejus, qui suscitavit Jesum a mortuis, habitat in vobis ; qui suscitavit Jesum a mortuis, vivificabit et mortalia corpora vestra propter inhabitantem Spiritum ejus in vobis. Ipsum sensum eadem tractat ratione ; corpora enim dixit, per quæ homines significat. Et quia supra dixit propter pecralumcorpus mori morte secunda, hic iterum propter bonam vitam mortalia corpora vivificari promisit, id est, totum hominem. ### English translation (Claude) “But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Jesus from the dead will also give life to your mortal bodies because of his Spirit dwelling in you.” He treats the same sense by the same reasoning; for he said “bodies,” by which he signifies people. And since above he said that the body dies the second death because of sin, here again he promised that mortal bodies, that is, the whole person, will be given life because of a good life. ### Scripture references - Rom 8:11: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin reads “because of his Spirit dwelling in you” (propter, with the accusative, as many Greek manuscripts). ### Citation (SBL) Ambrosiaster, Rom. 8.11 (PL 17:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-11). ## Commentary on Romans 8:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-12 - Source: PL 17:121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Freed from Adam’s inheritance of death and washed in the Spirit, we owe obedience not to the flesh but to Christ, an obedience that profits us, not him. ### Latin text Igitur, fratres, debitores sumus non carni, ut secundum carnem vivamus. Rectum et manifestum est, non nos adinventioni Adae, qui carnaliter egit, obsecundare debere, qui prior peccans mortem nobis hæreditatis titulo dereliquit : sed legi Christi servire nos debere, qui nos spiritali ratione a morte supradicta redemit; huic enim debitores sumus, qui nos carnalibus vitiis sordidatos per lavacrum Spiritus ablutos justificavit, et filios Dei fecit. Prius enim in carne positi, cxemplo Adæ vivebamus subjecti peccatis : nunc vero liberati, reddere debemus obsequium Redemptori. Quod quidem obsequium non illid utique proficit, qui nullius eget : sed nobis vitam acquirit :eternam ; sic enim diligit nos, ut sibi imputet, quod proficit nobis. ### English translation (Claude) “So, brothers, we are debtors not to the flesh, to live according to the flesh.” It is right and plain that we ought not to comply with the invention of Adam, who acted carnally and, sinning first, left us death as an inheritance; but that we ought to serve the law of Christ, who redeemed us by a spiritual means from the death mentioned above. For we are debtors to him who justified us, defiled with carnal vices, by washing us in the bath of the Spirit, and made us sons of God. For formerly, placed in the flesh, we lived by Adam’s example, subject to sins; but now, freed, we ought to render obedience to the Redeemer. This obedience certainly does not profit him, who needs nothing; but it acquires eternal life for us; for he so loves us that he counts as done to himself what profits us. ### Scripture references - Rom 8:12: quotation, high confidence - Titus 3:5: allusion, medium confidence ### Translation notes - Allusion: Titus 3:5. ### Citation (SBL) Ambrosiaster, Rom. 8.12 (PL 17:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-12). ## Commentary on Romans 8:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-13 - Source: PL 17:121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Living by the flesh, as Adam did, brings death; repressing its deeds by the Spirit brings life. ### Latin text Si enim secundum carnem vixeritis, moriemini. Nihil verius, quia si secundum Adam vixerimus, moriemur; Adam enim praevaricans vendidit se peccato carni deputatus. Omne enim peccatum, caro est; propter quod enim deforis vitia et delicta nascuntur ex sensibus, idest, de auditu, visu, tactu, odoratu, vel gustu, carni deputantur. Omnis enim cogitatio foras respiciens, incurrit delictum ; nam et primi hominis deforis peccatum natum est. Secundum carnem ergo vivere, mors est; omnis euim actus carnis extra Legem est. Si autem spiritu facta carnis mortificaveritis, vivetis. Corpus vult lege animæ gubernari; unde ostendit quia si duce sancto Spiritu, actus et consilia farnis, quæ hujus mundi instigantibus postestatibus concinnantur, fuerint repressa, ne agendi accipiant potestatem, vitam præclari. Mortificari enim dicuntor, si cessent : non suut enim, si cessant; quia peccatum nou est, si non fiat. ### English translation (Claude) “For if you live according to the flesh, you will die.” Nothing is truer: if we live according to Adam, we shall die; for Adam, transgressing, sold himself to sin, being assigned to the flesh. For every sin is flesh; for since vices and offences are born from outside through the senses, that is, from hearing, sight, touch, smell or taste, they are assigned to the flesh. For every thought that looks outward runs into offence; for the sin of the first man too was born from outside. To live according to the flesh, then, is death; for every act of the flesh is outside the law. “But if by the spirit you put to death the deeds of the flesh, you will live.” He wants the body to be governed by the law of the soul; hence he shows that if, with the Holy Spirit as guide, the acts and counsels of the flesh, which are contrived at the instigation of the powers of this world, are repressed so that they do not receive the power to act, the result is an illustrious life. For they are said to be put to death if they cease: for they do not exist if they cease, because sin does not exist if it is not done. ### Scripture references - Rom 8:13: quotation, high confidence ### Translation notes - “vitam præclari” is garbled in the OCR; read as “vitam praeclaram” (“an illustrious life”), uncertain. ### Citation (SBL) Ambrosiaster, Rom. 8.13 (PL 17:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-13). ## Commentary on Romans 8:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-14 - Source: PL 17:121 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those led by God’s Spirit, in whom the devil’s counsels are not seen, are sons of God. ### Latin text Quicumque enim Spiritu Dei aguntur, hi filii sunt Dei. Hos dicit Spiritu Dei agi, in quorum actibus consilia principum et potestatum hujus mundi non videntur v in quorum enim videntur, non sunt filii Dei, sed diaboli; quia qui de Deo natus est, non peccat, dicit Joannes apostolus (I Joan. III, 9). Hoc est enim qnod probat Oei filios et diaboli. Unde Dominus ad Judæos qnod male agerent, et parricidium cogitarent, ait: Vos de patre diabolo estis (Joan. VIII, 44). ### English translation (Claude) “For all who are led by the Spirit of God, these are sons of God.” He says that those are led by the Spirit of God in whose acts the counsels of the principalities and powers of this world are not seen; for those in whom they are seen are not sons of God but of the devil; because “whoever is born of God does not sin,” says the apostle John (1 John 3:9). For this is what proves the sons of God and of the devil. Hence the Lord said to the Jews, because they did evil and planned murder: “You are of your father the devil” (John 8:44). ### Scripture references - Rom 8:14: quotation, high confidence - 1 John 3:9: quotation, high confidence - John 8:44: quotation, high confidence ### Translation notes - Quotations: 1 John 3:9; John 8:44. ### Citation (SBL) Ambrosiaster, Rom. 8.14 (PL 17:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-14). ## Commentary on Romans 8:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-15 - Source: PL 17:121–123 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The law brought the fear of the guilty, but the Spirit of adoption frees us to call God “Abba, Father”, a privilege our lives must honour. ### Latin text Non enim accepistis spiritum servitutis iterum in timore. Hoc dicit, quia acceptO Spiritu sancio, a timore malorum actuum exuti sumus ; ut de caetero nihil tale agamus, unde iterum timeamus. c Ante enim sub timore eramus, quia Lege data, omnes rei sunt constituti. Spiritum ergo timoris Legem dixit; quia homines peccati causa in timor' constituit. Lex autem fidei, quæ in spiritu adoptionis significatur, Lex securitatis est; quia a timore nos cruit dum donat peccata, ac per hos securos nos fecit: ac dicitur spiritus non timoris f secundum hunc modum. Sed accepistis Spiritum adoptionis filionim, in quo clamamus: Abba, pater. Gratia Dei a timore liberati, accepimus spiritum adoptionis filiorum ; ut considerantes quid eramus, et quid dono Dei sumus adepti, magna cum diligentia vitam nostram ordinemus; ne nomen Dei Patris in nohis injuriam patiatur, et ea omnia quæ evasimus, veluti ingrati incurramus. Talem enim gratiam conseculi sumus, ut audeamus dicere Den : Abba, id est, pater ! ideoque commonet, ne accepta fiducia in temeritatem vertatur; si enim huic voci, qua dicimns : Abba, pater, dissimilem vitam exhibeamus, injuriam Deo facimus, vocantes cum patrem. Idcirco enim bonitatc sua hoc nobis indulsit, quod super naturam nostram est; ut quod substantia indigni sumus, operibus mcreamHr. ### English translation (Claude) “For you did not receive a spirit of slavery again in fear.” He says this because, having received the Holy Spirit, we have been stripped of fear of evil acts, so that thereafter we may do nothing of the kind which would make us fear again. For before we were under fear, because, when the law was given, all were established as guilty. He called the law, then, the spirit of fear, because it established people in fear on account of sin. But the law of faith, which is signified by the spirit of adoption, is the law of security; because it rescues us from fear when it forgives sins, and so has made us secure; and in this way it is called a spirit not of fear. “But you received the Spirit of adoption of sons, in whom we cry: Abba, Father.” Freed from fear by the grace of God, we have received the spirit of adoption of sons; so that, considering what we were and what we have obtained by the gift of God, we may order our life with great diligence, lest the name of God the Father suffer injury in us, and we, as ingrates, incur all the things we escaped. For we have obtained such grace that we dare to say to God: Abba, that is, Father! And therefore he warns lest the confidence received be turned into rashness; for if we show a life unlike this word by which we say, “Abba, Father,” we do injury to God when we call him Father. For he granted us this in his goodness, which is above our nature, so that what we are unworthy of by substance we may deserve by works. ### Scripture references - Rom 8:15: quotation, high confidence - Gal 4:6: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Rom. 8.15 (PL 17:121–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-15). ## Commentary on Romans 8:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-16 - Source: PL 17:123 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Spirit who remains in those who live well testifies that they rightly call God Father. ### Latin text Ipse Spiritus reddit testimonium spiritui nostro, qnod sumus filii Dei. Bene agentibus nobis, et per hoc ipsum manente in nobis Spiritu sancto, huic voci et animo nostro, quo clamamus in oratione : Abba, id esi, pater, Spiritus Dei testimonium dat, dum manet in nobis, quoniam non temere dicimus, Abba, pater. Dignam enim vitam huic voci exhibeamus ; et hoc est testimonium fIliorum, si in eos per Spiritum videntur signum paternum. ### English translation (Claude) “The Spirit himself bears witness to our spirit that we are sons of God.” When we act well, and by this the Holy Spirit remains in us, the Spirit of God gives testimony to this word and to our mind, by which we cry in prayer, “Abba,” that is, Father, while he remains in us, that we do not say “Abba, Father” rashly. For let us show a life worthy of this word; and this is the testimony of sons, if the Father’s sign is seen in them through the Spirit. ### Scripture references - Rom 8:16: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.16 (PL 17:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-16). ## Commentary on Romans 8:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-17 - Source: PL 17:123 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sons of God inherit from a living Father; to be co-heirs with Christ, believers must suffer with him by enduring persecution and crucifying the flesh. ### Latin text Si autem filii, et hæredes : hæredes quidem Dei, cohæredes autem Christi. Cnm Deus pater nullo modo mortuus possit dici, Christus autem ejus filius mortuas dicatur causa incarnationis, quid est ut is qui mortuus est, semper viventis hæres esse dicatur; cum hæredes utique non nisi mortuorum sint ? Sed hæc causa humanitatis, non divinitatis est. Nam apud Deum quæ apud nos haereditas dicitur, donum est patris in filios obedientes transfusum ; ut vivus viventis hæres sit merito proprio, non necessitate defuncti. Unde et Dominus in Evangelio non magis humana qnam divina ratione vivam viventibus substantiam suain partitum esse, licet in parabola significavit (Luc. xv, 13) ; nec enim paraboia absurda ratione componitur. Ut ergo promptos nos ad obediendum Deo Patri faceret, hac spe exhortatur dicens Dei nos futuros hæredes, cohæredes autem Christi; ut quia spes magna praemii est, tanto magis in Dei rebus propensiores essemus, postponentes curam mundanorum. Quid sit autem cohæredem esse Filii Dei, ab apostolo Joanne docemur; inter caetera enim ait: Scimus quoniam cum apparue rit, similes ei erimus (JJoan. III, 2). Si tamen compatiamur, ut et simul glorificemur. Quomodo cohaeredes Christi fieri possumus deelarat, dicens: Si tamen compatiamur, ut et simul glorifice. mur. Videamus ergo quid sit compati. Compati est persecutiones tolerare propter spem futurorum, carnemquc crucifigere cum vitiis et concupiscentiis, hoc est, voluptates et pompas sæculi spernere. Cum enim haec omnia mortua fuerint apud hominem, crucifigit mundum, futuri sæculi vitam credens, inqua se sperat cohxredem Christi futurum. ### English translation (Claude) “But if sons, also heirs: heirs of God, and co-heirs of Christ.” Since God the Father can in no way be said to have died, while Christ his Son is said to have died because of the incarnation, how is it that one who died is said to be heir of one who ever lives, when there are heirs only of the dead? But this concerns humanity, not divinity. For with God what among us is called an inheritance is the gift of the Father passed on to obedient sons; so that the living is heir of the living by his own merit, not by the necessity of one who has died. Hence the Lord too in the Gospel, by a divine rather than a human reckoning, signified, though in a parable, that a living father divided his substance among the living (Luke 15:12–13); for a parable is not composed with absurd reasoning. To make us ready to obey God the Father, then, he exhorts us with this hope, saying that we will be heirs of God and co-heirs of Christ; so that, since the hope of reward is great, we may be the more inclined to the things of God, putting aside care for worldly things. What it is to be co-heir of the Son of God we are taught by the apostle John; for he says among other things: “We know that when he appears we shall be like him” (1 John 3:2). “If indeed we suffer with him, so that we may also be glorified with him.” He declares how we can become co-heirs of Christ, saying: “If indeed we suffer with him, so that we may also be glorified with him.” Let us see, then, what it is to suffer with him. To suffer with him is to endure persecutions for the hope of things to come, and to crucify the flesh with its vices and desires, that is, to spurn the pleasures and pomps of the world. For when all these have died in a person, he crucifies the world, believing in the life of the age to come, in which he hopes to be co-heir of Christ. ### Scripture references - Rom 8:17: quotation, high confidence - Luke 15:12: allusion, high confidence - 1 John 3:2: quotation, high confidence - Gal 5:24: allusion, high confidence - Gal 6:14: allusion, medium confidence ### Translation notes - The lemma matches Rom 8:17 (fitted number correct). Allusions: Luke 15:12–13 (Migne gives 15:13); 1 John 3:2; Gal 5:24; 6:14. ### Citation (SBL) Ambrosiaster, Rom. 8.17 (PL 17:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-17). ## Commentary on Romans 8:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-18 - Source: PL 17:123 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Present sufferings are small beside future glory; if sailors and soldiers risk death for little, believers should suffer for Christ, who rewards greatly and gives strength. ### Latin text Existimo ergo quod non sint condignæ passiones hujus temporis ad futuram gloriam, quæ revelabitur, in nobis. Exhortatio hæc ad superiora pertinet, per quam ostendit parva esse, quæ hic possunt a perfidis irrogari, ad comparationem decreti muneris in futuro sæculo. Propterea t nos juhet ad omnia exitia paratos esse debere, quia magna pro his repromissa sunt praemia ; ut in tribulatione consoletur se animus, et spe crescat. Nam et quosdam, immo multos scimus pro præsentibus lucris, ad modicum utique profuturis, quam asperos et duros subire labores, et ad quæ tendunt aliquando, quia ipsa vita fragilis est et incerta, pervenire non possunt. Nautæ pro quibus commodis tantis se procellis et tempestatibus credunt; cum sciant in his magis mortem ante oculos esse, quam vitam ? Et milites spe præsentis praemii, cum incerta victoria sit, in gladios insurgere non dubitante Quanto ergo magis pro Christo patiendum est, cujus etiam protelata sunt nobis beneficia : qui pro parvis magnifica, b pro terrenis caelestia, et pro temporalibus perpetua præmia cum gloria pollicetur! Pro Christo dicimur pati, cum nobis non illi proficiat, quod patimur : sed quia ille occasionem quærit remunerandi nos, hoc præcipit; ut bonus enim vel profusus largitor causam quærit, quomodo donet aut indignis, aut verecundis. Denique ut ipsa exitia tolerari possint, ipse suggerit vires. ### English translation (Claude) “I reckon, then, that the sufferings of this time are not worthy of the future glory which will be revealed in us.” This exhortation belongs to what precedes; by it he shows that the things the faithless can inflict here are small in comparison with the reward decreed in the age to come. For this reason he bids that we ought to be ready for every destruction, because great rewards have been promised for them; so that in tribulation the mind may console itself and grow in hope. For we know that some, indeed many, for present gains, which will profit only for a little while, undergo labours so harsh and hard, and sometimes cannot reach what they aim at, because life itself is frail and uncertain. For what profits do sailors entrust themselves to such great gales and storms, though they know that in them death is before their eyes rather than life? And soldiers, in hope of a present reward, though victory is uncertain, do not hesitate to rush on swords. How much more, then, must one suffer for Christ, whose benefits have even been held out to us, who promises magnificent rewards for small things, heavenly for earthly, and everlasting with glory for temporal! We are said to suffer for Christ, though what we suffer profits not him but us; but because he seeks an occasion of rewarding us, he commands this; for as a good or lavish giver he seeks a reason to give to the unworthy or the bashful. Indeed, so that the destructions themselves can be endured, he himself supplies strength. ### Scripture references - Rom 8:18: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.18 (PL 17:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-18). ## Commentary on Romans 8:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-19 - Source: PL 17:123 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Creation waits for the full number of God’s sons, when it too will be freed from corruption. ### Latin text Nam exspectatio creaturæ revelationem filiorum Dei exspectat. Quoniam praesentis temporis passiones indignas dixit ad superventuram gloriam, subjecit quod creatura hoc exspectat, ut compleatur numerus filiorum Dei, destinatus ad vitam ; ut tunc demum eliam ipsa creatura possitc liberari a servitute corruptionis, et cessare a vitio. ### English translation (Claude) “For the expectation of the creation awaits the revelation of the sons of God.” Since he said that the sufferings of the present time are not worthy of the glory to come, he added that the creation awaits this: that the number of the sons of God destined for life may be completed; so that then at last the creation itself too may be freed from the slavery of corruption and cease from fault. ### Scripture references - Rom 8:19: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.19 (PL 17:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-19). ## Commentary on Romans 8:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-20 - Source: PL 17:123–125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Creation was subjected unwillingly to the vanity of producing perishable things, which are good and useful in themselves but vain compared with eternal things. ### Latin text Vanitati enim creatura subjecta eat non voluntaria. In Domini et creatoris potestate posita creamra, non utique sponte subjecta est vanitati ; non enim proderit sibi quod subjecta est, sed nobis. Quid est ergo in quo vanitati subjecta est, nisi quia quæ generat, caduca sunt ? Operaturenim,ut fructus faciat corruptibiles: corruptio ergo ipsa vanitas est; omnia enim quae nascuntur in mundo, infirma, caduca et corruptibilia, ac per hoc vana sunt. Vana sunt enim, quia statum suum tenere non possunt : nam cuncta deformata per fluxum semper in se redeant conlusa in naturam. Hoc dicit de his et Salomon, quia omnia hæc vanitns (Eccles. I, 2). Nec discordat ab his David, dicens : Verumtamen vanitas omnis homo vivens (Ps. XXXVIII, 6). Manducarc enim et bibere, et re; mundi curare, nonne vanitas est? Et prodest tamen ipsa vanitas ; proficil enim hominibus natis in mundo, ut per hæc in corporibus exercitati, discant mysterium Creatoris. Ad comparationem enim aeternorum vana sunt; nam in suo bona sunt, quippe cum sint necessaria. ### English translation (Claude) “For the creation was subjected to vanity, not willingly.” Placed in the power of its Lord and Creator, the creation was certainly not subjected to vanity of its own accord; for that it was subjected will profit not itself but us. In what, then, was it subjected to vanity, if not that the things it produces are perishable? For it works to produce corruptible fruits: corruption, then, is itself vanity; for all things born in the world are weak, perishable and corruptible, and therefore vain. For they are vain because they cannot keep their state; for all things, broken down by flux, always return, mingled, into their nature. Solomon too says this of them, that all these things are vanity (Eccl 1:2). Nor does David disagree with this, saying: “Nevertheless every living man is vanity” (Ps 39:5). For to eat and drink and care for the things of the world, is it not vanity? And yet this very vanity is profitable; for it profits people born into the world, so that, exercised through these things in their bodies, they may learn the mystery of the Creator. For in comparison with eternal things they are vain; for in themselves they are good, since they are necessary. ### Scripture references - Rom 8:20: quotation, high confidence - Eccl 1:2: quotation, high confidence - Ps 39:5 (38:6 Vulg.): quotation, high confidence ### Translation notes - Quotations: Eccl 1:2; Ps 39:5 (Vulg. 38:6). ### Citation (SBL) Ambrosiaster, Rom. 8.20 (PL 17:123–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-20). ## Commentary on Romans 8:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-21 - Source: PL 17:125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Creation, subjected for God’s purposes, hopes for rest when all who will believe have believed. ### Latin text Sed propter tum qai subjecit illam in ape. Quæ spes sit, statim subjecit, dicens : Quoniam et ipsa creatura liberabitur a servitute corruptelæ in libertatem gloriæ filiorum Dei. Quoniam contradicere non potest creatnra conditori suo, ejus causa subjecta est non sine spe. Habet enim in labore posita hoc solatium, quoniam habebit requiem, com crediderint omnes, quos scit Dens credituros; quomm etiam eausa subjecit. ### English translation (Claude) “But because of him who subjected it in hope.” What the hope is he added at once, saying: “Because the creation itself too will be freed from the slavery of corruption into the liberty of the glory of the sons of God.” Since the creation cannot contradict its Maker, it was subjected for his sake, not without hope. For, placed in labour, it has this consolation, that it will have rest when all have believed whom God knows will believe; for whose sake too he subjected it. ### Scripture references - Rom 8:20: quotation, high confidence - Rom 8:21: quotation, high confidence ### Translation notes - Ref 8.21 covers Rom 8:20b–21. ### Citation (SBL) Ambrosiaster, Rom. 8.21 (PL 17:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-21). ## Commentary on Romans 8:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-22 - Source: PL 17:125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: All creation, the heavenly bodies and animals alike, groans in labour for our sake and longs for our salvation, which will bring its own release. ### Latin text Scimus enim qnod omnis creatura ingemiscit et parturit usque adhuc. Parturire dolere est. Ipse sensus est, quia omnis creatura per quotidianum laborem ingemiscit et dolet usque modo. Usque modo tamdiu signilicat, quamdiu legitur. Ipsa enim elementa cnm sollicitudine operas suas exhibent; quia et sol et luna non sine labore statuta sibi implent spatia, et spiritus animalium magno gemitu artatur ad exhibenda servitia ; nam videmus illa gementia cogi invita ad laborem. Haec ergo omnia exspectant requiem, ut a servili opere liberentur. Si astem hæc esset servitus, quæ ad Deum proficeret promerendum, gauderet, non doleret creatura : sed quia nostri causa subjecta est servituti corruptionis, dolet. Videt enim quotidie opera sua interire; quotidie enim u oritur et occidit opus ejus. Recte ergo dolet, cujus operatio non ad aeternitatem perlinet, sed ad corruptionem. Quantum ergo datur intelligi, satis de nostra salute sollicita suni, scientes ad liberationem suam proftcere maturius, si modo nas citius agnoscamus auctorem. Hæc itaque scientes, omni cura diligentiaque dignos nos præbeamus, aliis quoque ut exemplo simus, non nostra solum miseratione commoti, sed et ejus causa quæ diebus ac noctibus injurias patiens ingemiscit ; solemus enim in alienis causis propensius vigilare. ### English translation (Claude) “For we know that the whole creation groans and is in labour until now.” To be in labour is to be in pain. The sense is that the whole creation groans through daily labour and is in pain until now. “Until now” signifies for as long as this is read. For the elements themselves perform their works with anxiety; for the sun and moon do not fulfil the courses set for them without labour, and the spirit of animals is constrained with great groaning to perform services; for we see them groaning, forced unwillingly to labour. All these, then, await rest, to be freed from servile work. But if this were a servitude that served to win the favour of God, the creation would rejoice, not grieve; but because it has been subjected to the slavery of corruption for our sake, it grieves. For it sees its works perish daily; for daily its work rises and falls. Rightly, then, does it grieve, whose working pertains not to eternity but to corruption. As far, then, as we are given to understand, they are quite anxious about our salvation, knowing that it serves their liberation sooner if only we acknowledge the Author more quickly. Knowing these things, then, let us show ourselves worthy with all care and diligence, so as to be an example to others also, moved not only by pity for ourselves but also for the sake of the creation which, suffering injuries day and night, groans; for we are accustomed to keep watch more readily in the causes of others. ### Scripture references - Rom 8:22: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.22 (PL 17:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-22). ## Commentary on Romans 8:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-23 - Source: PL 17:125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers, tossed in the world as on a stormy sea by persecution and strife, groan with creation for the coming of God’s kingdom; creation groans the more, seeing its fruits offered to idols. ### Latin text Non solum antem illa, sed et noa qui receptaculum Spiritus habemus, noa ipsi intra nosmet ipsos ingemiscimus, exspectantes redemptionem eorpori. nostri. Post creaturam mundanam adjecit etiam nos hoc exspectare, ei ingemiscere ad Deum, ut hinc liberemKr cuncti destinati ad vitam ; quia christianis mundus hic pelagusest. Sicut enim mare adversis excitatur procellis, insilit, et tempestatem navigantibus facit; ita et saeculum perfidorum conspiratione commotum, perturbat fidelium mentes : et tanta diversitate hoc agit inimicus, ut quid prius evitandum sit,b ignoretur. Si enim potestas desinit esse adversum nos, privatorum mentes exagitat: si et hi compescantur, per domesticos conflat incendium ; et si hoc c positum fucrit , arte sua inter ipsos germanos facit discordiam ; ut quatuor angulis pulsata domus , ex aliqua parte faciat ruinam. Propter quod uno consilio fugiendum est hinc chri8tianis; exemplum enim debent sequi sancti Simeonis, qui sciens bellum hic geri contra perfidiam, in pace dimitti se postulavit (Luc. n,29).Hoc est quod singuli orantes pro omnibus oramus, ut veniat regnum Dei (Matth. vi, 10) ; tunc enim erit liberatio corporis nostri, id est, omnium christianorum : in corpore enim omnes significavit, quia sumus aller alterius membra. Apostolus quidem quasi vir divinus bene sentit de nobis, dicens quia ingemiscimus, ut hinc liberemur, sicut et ingemiscebat Simeon: sed video oblectatione mundi nos teneri. 'gitur per haec quæ supra dicta sunt, ostendit quam vim creatura patiatur nostri causa ; cum quando nos quibus obsequium ejus proficit, quique Dei Spiritum adjutorem habemus, ingemiscimus, ut hinc liberemur, ut promissa consequamur praemia. Quanto magis ergo creatura ingemiscit, quae neque adjutorem habet Spiritum sancium, neque in sua causa laborat: addito hoc, quod ea quæ labore suo general, ut alimentis servorum Dei proficiant, contra fas videt idolis immolari! Unde plus dolet, et optat citius Iiberari, sciens hoc ad injuriam proficere Creatoris. ### English translation (Claude) “And not only it, but we too, who have the receptacle of the Spirit, we ourselves groan within ourselves, awaiting the redemption of our body.” After the worldly creation he added that we too await this and groan to God, that all destined for life may be freed from here; because this world is a sea for Christians. For as the sea is stirred by contrary gales, leaps up, and makes a storm for those who sail, so the world, moved by the conspiracy of the faithless, disturbs the minds of the faithful; and the enemy does this with such variety that it is not known what is to be avoided first. For if the authorities cease to be against us, he stirs up the minds of private persons; if these too are restrained, he kindles a fire through members of the household; and if this is laid to rest, by his art he makes discord among brothers themselves, so that the house, beaten at its four corners, may collapse in some part. For this reason Christians ought with one resolve to flee from here; for they ought to follow the example of holy Simeon, who, knowing that war is waged here against faithlessness, asked to be dismissed in peace (Luke 2:29). This is why each of us, praying for all, prays that the kingdom of God may come (Matt 6:10); for then there will be the liberation of our body, that is, of all Christians: for by “body” he signified all, since we are members of one another. The apostle indeed, as a man of God, thinks well of us, saying that we groan to be freed from here, as Simeon too groaned; but I see that we are held by the delight of the world. Through what has been said above, then, he shows what violence the creation suffers for our sake; since even we, whom its service profits and who have the Spirit of God as helper, groan to be freed from here, so as to obtain the promised rewards. How much more, then, does the creation groan, which neither has the Holy Spirit as helper nor labours in its own cause; and in addition it sees the things it produces by its labour, to serve as food for the servants of God, sacrificed against right to idols! Hence it grieves the more, and wishes to be freed sooner, knowing that this serves to the injury of the Creator. ### Scripture references - Rom 8:23: quotation, high confidence - Luke 2:29: allusion, high confidence - Matt 6:10: quotation, high confidence - Rom 12:5: allusion, medium confidence ### Translation notes - The lemma matches Rom 8:23 (fitted number correct). Ambrosiaster’s Old Latin reads “who have the receptacle of the Spirit” (receptaculum), where the Greek has “the firstfruits of the Spirit”. Quotations and allusions: Luke 2:29; Matt 6:10; Rom 12:5. A leaked page number is removed by a logged correction. ### Citation (SBL) Ambrosiaster, Rom. 8.23 (PL 17:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-23). ## Commentary on Romans 8:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-24 - Source: PL 17:125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: We are saved in hope, which is of things not yet seen. ### Latin text Spe enim salvati sumus. Hoc dicit, quia sperando quod promisit Deus in Christo, nobis meritum fecimus, ut liberemur. Ergo in spe liberati sumus; quia non aliud futurum est , quam credimus. Spes autem quæ videtur, non eat spes. Manifestum est nan esse spem quæ videtur, sed quod non videtur : ac per hoc credentes praemiis afficiendi sunt; quia quæ non vident, sperant. ### English translation (Claude) “For we have been saved by hope.” He says this because by hoping for what God promised in Christ we have made merit for ourselves, so as to be freed. We have been freed, then, in hope; because what is to come is nothing other than what we believe. “But hope that is seen is not hope.” It is plain that what is seen is not hope, but what is not seen; and therefore believers are to be rewarded, because they hope for what they do not see. ### Scripture references - Rom 8:24: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.24 (PL 17:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-24). ## Commentary on Romans 8:25 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-1/#p-8-25 - Source: PL 17:125 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Hope waits patiently for what is unseen, the coming kingdom of God. ### Latin text Nam quod videt quis, quid sperat ? Sed si quod non videmus, speramus, per patientiam exspectamus. Dubium non est ea sperari, quæ non videntur ; exspectantur enim futura. Hæc exsj ectatio patientia est, quæ multum meretur a Deo ; ut de die in diem exspectans capiat venire regnum Dei, et non dubitet, quia tardat. ### English translation (Claude) “For what someone sees, why does he hope for it? But if we hope for what we do not see, we wait for it through patience.” There is no doubt that things that are not seen are hoped for; for future things are awaited. This waiting is patience, which merits much from God; so that, waiting from day to day, one may desire the kingdom of God to come, and not doubt because it delays. ### Scripture references - Rom 8:25: quotation, high confidence ### Translation notes - “capiat” read as “cupiat” (“may desire”). ### Citation (SBL) Ambrosiaster, Rom. 8.25 (PL 17:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-25). ## Commentary on Romans 8:26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-26 - Source: PL 17:125–127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Spirit helps our ignorant prayers, preventing what would harm us, as Paul and James and John learned, and intercedes for us in the language of God. ### Latin text Similiter autem et spiritus adjuvat infirmitatem nostræ orationis. Quoniam superius ingemiscere nos, et precari liberationem memoravit, et in dolore positi, aut quæ longe futura dicta sunt, mox fleri volumus, aut cito tulli, per quæ ad meritum perveniamus ; et videmur imbecilla oratione precari, dum illi denegatur effectus. Infirma est enim, qui contra rationem postulat : ac per hoc infirmitatem hanc a sancto Spiritu dato nobis adjuvari ostendit. Adjuvat autem, quia quæ autante petuntur, quam peti debeant, aut sunt contraria, non sinit fieri. Nom quid oremus sicut oportet, nescimus. Infirmi. tatem orationis nostræ ignorantiam significare declaravit; fallimur enim putantes prodesse quæ poscimus, cum nou prosint. Denique eidem Apostolo tertio deprecanti, ut tentationes ab eo cessarent, quia crebræ erant, dictum a Domino est : Sufficit tibi gratia mea ; nam virtus in infirmitate perficitur (II Cor. XII, 9), id est, sic meritum quis collocat, dum in tribulationibus patiens invenitur. Didicit ergo contra se esse quod petebat. Est et aliquando superba et stulta petitio, sicut fuit duorum apostolorum Jacobi et Joannis, quibus incongrua et immensa petentibus dictum est: Nescitis quid petatis (Matth. xx, 22). Sed ipse Spiritus postulat pro nobis gemitibus inenarrabilibus. Non humanis eloquiis postulare pro nobis dicitur Spiritus Domini, sed more naturæ suae. Cum enim quod de Deo est, Deo loquitur ; eo more loquatur necesse est, quo ille loquitur, de quo est. Nemo enim cum cive suo a alia lingua loquitur. Superfundit enim se precibus nostris Spiritus datus nobis ; ut imperitiam, et improvidentiam nostram motu suo operiat; et illa nobis a Deo petat, quæ prosint nobis. ### English translation (Claude) “Likewise the Spirit too helps the weakness of our prayer.” Since above he mentioned that we groan and pray for liberation, and, placed in pain, we either want things said to be far in the future to happen soon, or the things through which we come to merit to be taken away quickly; and we seem to pray with a weak prayer, when its effect is denied. For he who asks against reason is weak; and therefore he shows that this weakness is helped by the Holy Spirit given to us. He helps by not allowing things to happen which are asked before they ought to be asked, or which are contrary. “For we do not know what we should pray for as we ought.” He declared that the weakness of our prayer signifies ignorance; for we are deceived, thinking that what we ask will profit, when it does not. Indeed to the same apostle, when he prayed three times that his temptations might cease, because they were frequent, it was said by the Lord: “My grace is sufficient for you; for power is made perfect in weakness” (2 Cor 12:9); that is, one lays up merit in this way, when one is found patient in tribulations. He learned, then, that what he asked was against him. And sometimes the petition is proud and foolish, as was that of the two apostles James and John, to whom, asking unfitting and immense things, it was said: “You do not know what you ask” (Matt 20:22). “But the Spirit himself intercedes for us with unutterable groanings.” The Spirit of the Lord is said to intercede for us not with human speech but in the manner of his own nature. For when what is of God speaks to God, it must speak in the manner in which he speaks from whom it is. For no one speaks to his fellow citizen in another language. For the Spirit given to us pours himself over our prayers, so as to cover our inexperience and lack of foresight with his movement, and to ask of God for us the things that profit us. ### Scripture references - Rom 8:26: quotation, high confidence - 2 Cor 12:8: allusion, high confidence - 2 Cor 12:9: quotation, high confidence - Matt 20:22: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin reads “the weakness of our prayer” (orationis), an addition to the Greek. Quotations: 2 Cor 12:9; Matt 20:22. ### Citation (SBL) Ambrosiaster, Rom. 8.26 (PL 17:125–127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-26). ## Commentary on Romans 8:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-27 - Source: PL 17:127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God knows the Spirit’s intercession, for the Spirit is of the same substance as God and asks what pleases God and profits us. ### Latin text Qui autem scrutatur corda, scit quid desideret Spiritus, quia secundum Deum postulat pro sanctis. Manifestum est quia Deo, cui nibil tacitum est et occultum, nota est precatio omnium spirituum; quanto magis Spiritus sancti, qui ejusdem utique substantiae est, et loquitur non impulsu aeris, neque ut angeli, aut sicut cætera ex creaturis, sed sicut competit ejus divinitati! Deo ergo loquimur, cum nobis tacere videtur; quia et videt, cum non videatur, et haec petit, quæ scit Deo placere, et nobis prodesse. Tunc sane pro nobis interponit se idem Spiritus, cum scit nos per ignorantiam, non per jactantiam contraria postulare. ### English translation (Claude) “But he who searches the hearts knows what the Spirit desires, because he intercedes for the saints according to God.” It is plain that to God, to whom nothing is silent or hidden, the prayer of all spirits is known; how much more that of the Holy Spirit, who is certainly of the same substance, and speaks not by the impulse of air, nor as the angels, nor as the other creatures, but as befits his divinity! We speak to God, then, when he seems to us silent; because he both sees when he is not seen, and asks for the things he knows please God and profit us. Then indeed the same Spirit interposes himself for us, when he knows that we ask contrary things through ignorance, not through boasting. ### Scripture references - Rom 8:27: quotation, high confidence ### Translation notes - “who is certainly of the same substance”: Ambrosiaster on the Spirit’s divinity; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 8.27 (PL 17:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-27). ## Commentary on Romans 8:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-28 - Source: PL 17:127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God turns all things to good for those who love him, overlooking their unskilful prayers; the called are those he foreknew as believers. ### Latin text Scimus autem quoniam diligentibusl Deum omnia procedunt in bonum, iia qui secundum proposilum vocati sunt sancii. Hoc dicit, quia diligentes Deum etsi imperite precati fuerint , non illis oberit; qnia propositum cordis illorum sciens Deus bet ignaviam, non illis imputat, quæ adversa postulant; sed ea annuit, qua; danda sunt Deum amantibus. Unde et Dominus ait : Scit autem, inquit, Pater vester quid vobis opus sit, antequam petatis ab eo (Matth. VI, 32). Ili ergo secundum propositum vocantur, quos credentes praescivit Deus futuros sibi idoneos ; ut antequam crederent , scirentur. ### English translation (Claude) “But we know that for those who love God all things turn out for good, for those who are called saints according to his purpose.” He says this because, even if those who love God pray unskilfully, it will not harm them; because God, knowing the purpose of their heart and their lack of skill, does not count against them the contrary things they ask, but grants the things that should be given to those who love God. Hence the Lord too says: “For your Father knows what you need before you ask him” (Matt 6:8, 32). Those, then, are called according to his purpose whom God foreknew, as believers, would be fit for him; so that before they believed, they were known. ### Scripture references - Rom 8:28: quotation, high confidence - Matt 6:8: quotation, high confidence - Matt 6:32: allusion, medium confidence ### Translation notes - Quotation: Matt 6:8 (with 6:32, Migne’s reference). Ambrosiaster’s view that God calls those he foreknew would believe is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 8.28 (PL 17:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-28). ## Commentary on Romans 8:29 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-29 - Source: PL 17:127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God chose those he foreknew would remain devoted to him, predestining them to be like his Son, who is firstborn in every sense, our brother as man and our Lord as God. ### Latin text Nam quos præscivit. Istos quos praescivit futuros sibi devotos, ipsos elegit ad promissa præmia capessenda ; ut hi qui credere videntur, et non permanent in lide coepta, a Deo electi negentur; quia quos Deus elegit, apud se permanent. Est enim qui ad tempus eligitur , sicut Saul et Judas ; non de præscientia, sed de præsenti justitia. Conformes fieri imaginis Filii sui. Hoc dicit quia ideo prædestinantur in futurum saeculum, ut similes fiant Filio Dei, quod jam supra memoravi. Ut sit ipse primogenitus in multi. fratribus. Recte primogenitus, qui ame omnem creaturam non factus, sed natus est: ad cujus exemplum Deus homines in filios sibi adoptare dignatus est. Est et primogenilus in regeneratione Christus. Est et primogenitus r ex mortuis cujus natura ignoratur. Et primogenitus post victoriam ascendens in coelos. Primogenilus igitur in omnibus frater noster dicitur; quia homo dignatus esi nasci: Dominus vero est; quia Deus noster est, sicut dicit propheta Hieremias : Hic eat Deus noster, d nec reputatur alius absque eo (Baruc. III, 3G). ### English translation (Claude) “For those whom he foreknew.” Those whom he foreknew would be devoted to him, these he chose to take hold of the promised rewards; so that those who seem to believe and do not remain in the faith they began are denied to have been chosen by God; for those whom God has chosen remain with him. For there is one who is chosen for a time, like Saul and Judas, not from foreknowledge but from present righteousness. “To be conformed to the image of his Son.” He says this because they are predestined to the age to come for this purpose, that they may become like the Son of God, as I have mentioned above. “So that he may be the firstborn among many brothers.” Rightly firstborn, who before all creation was not made but born; after whose example God deigned to adopt people as his sons. Christ is also firstborn in regeneration. He is also firstborn from the dead, whose nature is unknown. And firstborn ascending into heaven after victory. Firstborn in all things, then, he is called our brother, because he deigned to be born a man; but he is Lord, because he is our God, as the prophet Jeremiah says: “This is our God, and no other will be reckoned besides him” (Bar 3:36). ### Scripture references - Rom 8:29: quotation, high confidence - Col 1:15: allusion, medium confidence - Col 1:18: allusion, medium confidence - 1 Sam 10:24: allusion, low confidence ### Extrabiblical texts - Bar 3:36 (Baruch): quotation, high confidence ### Translation notes - Ambrosiaster’s distinction between those chosen from foreknowledge, who persevere, and those chosen “for a time” for present righteousness, like Saul and Judas, is translated as written. Quotation: Bar 3:36 (cited as Jeremiah, as was customary). Allusions: Col 1:15, 18. ### Citation (SBL) Ambrosiaster, Rom. 8.29 (PL 17:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-29). ## Commentary on Romans 8:30 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-30 - Source: PL 17:127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those God foreknew as fit he calls, justifies and glorifies, and they persevere; others may believe or be chosen for a time but do not remain, like Judas. ### Latin text Quos autem prædestinavit, illos et vocavit. Vocare est cogitantem de fide adjuvare, aut compungere eum, quem sciat audire. Et quos vocavit, ipsos et justificavit : quos autem justificavit, hos et magnificavit. Hoc dicit quod supra, quia quos præscivit Deus aptus sibi, hi credentes permanent, quia aliter fieri non potest, nisi quos prescivit Deus, ipsos et justificavit : ac per hoc et magnificavit illos, ut similes fiant Filio Dei. De cæteris quos non præscivit Deus, non est illi cura in hac gratia, quia non praescivit 0 illos futuros idoneos. Al si credant, aut eligantur ad tempus; quia videntur boni, ne justitia contempta videatur, non permanent ut magnificentur, sicut et Judas Iscariotes, aut illi septuaginta duo, qui electi, post scandalum passi recesserunt a Salvatore (Joan. VI, 71). ### English translation (Claude) “And those whom he predestined, these he also called.” To call is to help one who is thinking about faith, or to prick the heart of one whom he knows will listen. “And those whom he called, these he also justified; and those whom he justified, these he also glorified.” He says what he said above: that those whom God foreknew as fit for him remain believers, because it cannot be otherwise; except that those whom God foreknew, these he also justified, and therefore he also glorified them, so that they might become like the Son of God. As for the others, whom God did not foreknow, he has no concern for them in this grace, because he did not foreknow them as going to be fit. But if they believe, or are chosen for a time because they seem good, lest righteousness should seem despised, they do not remain so as to be glorified; as with Judas Iscariot, or those seventy-two who, though chosen, after taking offence withdrew from the Saviour (John 6:66). ### Scripture references - Rom 8:30: quotation, high confidence - John 6:66: allusion, high confidence - Luke 10:1: allusion, low confidence ### Translation notes - Ambrosiaster’s Old Latin reads “glorified” (magnificavit). He identifies the disciples who left in John 6:66 with “the seventy-two” (Luke 10:1); Migne gives John 6:71. His teaching on foreknowledge and perseverance is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 8.30 (PL 17:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-30). ## Commentary on Romans 8:31 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-31 - Source: PL 17:127 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No one can accuse those whom God the judge has foreknown and approved. ### Latin text Quid ergo dicemus ad hæc? Si Deus pro nobis, quis contra nos? Manifestum est, quia Deo nobis testimonium perhibente, quis est qui audeat accusare nos, quando ipse qui judex est, ante præscivit nos, et idoneos judicavit? ### English translation (Claude) “What, then, shall we say to these things? If God is for us, who is against us?” It is plain that when God bears witness to us, who is there who would dare to accuse us, when he who is judge foreknew us beforehand and judged us fit? ### Scripture references - Rom 8:31: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 8.31 (PL 17:127; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-31). ## Commentary on Romans 8:32 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-32 - Source: PL 17:127–129 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God, who gave his own Son for the ungodly, will surely give believers all things with him. ### Latin text Qui proprio Filio suo non pepercit, sed pro nobis omnibus tradidit illum. Sic securos nos debere esse fidei causa hortatur; f ut Deum, quasi præscium , antequam ex impiis fideles essemus, Filium suum pro nobis morti tradidisse ostendat. Quomodo non etiam cum illo omnia nobis donavit? Deum olim decrevisse dicit remunerandos credentes in Cluisium. Si enim quod majus et præcipuum est, prestitit nobis, ut Filiumsuum verum et charissimum tradcret propter nos adhuc impios; quare non quod minus est facturus credatur pro nobis credentibus sibi? Jam enim parata sunt credentibus praemia; minus est enim nobis omnia cum illo donare, quam illum nostri causa morti tradere. ### English translation (Claude) “He who did not spare his own Son, but handed him over for us all.” He exhorts us that we ought to be secure because of faith, showing that God, as one who foreknew, handed his Son over to death for us before we became faithful instead of ungodly. “How will he not also with him give us all things?” He says that God long ago decreed that those who believe in Christ are to be rewarded. For if he did for us what is greater and chief, handing over his true and most dear Son for us while we were still ungodly, why should he not be believed to do what is less for us who believe in him? For the rewards are already prepared for believers; for it is less to give us all things with him than to hand him over to death for our sake. ### Scripture references - Rom 8:32: quotation, high confidence ### Translation notes - The lemma matches Rom 8:32 (fitted number correct). Ambrosiaster’s Old Latin “donavit” (“gave”, perfect) for the Greek future. ### Citation (SBL) Ambrosiaster, Rom. 8.32 (PL 17:127–129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-32). ## Commentary on Romans 8:33 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-33 - Source: PL 17:129 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No one can accuse those whom God, who alone judges, justifies. ### Latin text Quis accusabit adversus electos Dei ? Neminem audere nec posse judicium et praescientiam Dei in nobis retractare apertum est. Quis est enim qui possit hæc, quoe Deus probat, improbare; cum nemo aequalis sit Deo? Deus qui justificat (Esai. L, 8). Hoc in Esaia propheta est, quod hic quasi suum ponit; quia nemo est alius qui, quod probat Deus , arguat. Aut ne forte ipse nos Deus accuset : sed non potest quod justificat, accusare. ### English translation (Claude) “Who will bring a charge against God’s elect?” It is plain that no one dares or is able to reconsider God’s judgment and foreknowledge concerning us. For who is there who could disapprove what God approves, since no one is equal to God? “It is God who justifies” (Isa 50:8). This is in the prophet Isaiah, which he sets down here as if it were his own; because there is no one else who can rebuke what God approves. Or lest perhaps God himself should accuse us: but he cannot accuse what he justifies. ### Scripture references - Rom 8:33: quotation, high confidence - Isa 50:8: allusion, high confidence ### Translation notes - Allusion: Isa 50:8–9. ### Citation (SBL) Ambrosiaster, Rom. 8.33 (PL 17:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-33). ## Commentary on Romans 8:34 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-34 - Source: PL 17:129 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christ, who died and rose for us and sits at God’s right hand, cannot condemn us but intercedes for us, as for Peter; his intercession marks the distinction of persons, not inequality. ### Latin text Et quis erit, qui condemnet ? Christus qui mortuus est, immo qui et resurrexit, et eat in dextera Dei , qui etiam interpellat pro nobis. Deum, quia nos justificat, accusare nos negat: Christum autem damnare nos non posse; quia co affectu diligit nos, ut morcretur pro nobis, et resurgens, semper causas nostras agat apud Patrem. Cujus postulatio contemni non potest; quia in dextera Dei est, hoc est, in honorc quod Deus est; ut de Deo Patre securi, et Christo Filio ejus qui judicaturus est, infide ejus lætemur. Hinc est illud, quod dicit Petro aposiolo: Ecce exspostulavit Satanas, ut vos ventilet sicut triticum : ego autem rogavi pro te, ne deficiat fides tua (Luc. XXII, 51, 52). Hoc ergo modo interpellat pro nobis Salvator; a sciens enim impudentiam et alliludinem adversarii nostri, cum se commovet adversum nos, si non ei assentiamus, Salvator interpellat pro nobis; ne aliquid violenter præsumat circa nos, ut arceatur insolentia ejus. Hac causa tamen dicitur Filius interpellare, cum ipse agat totum, et aequalis sit Deo Patri; et quia unus dicitur Deus, ne Pater et Filiussingularis, vel unio putaretur, ad personarum distinctionem sic loquitur Scriptura; ut et Filium non disparem tradat: et Patrem, quia Pater est, et quia ab ipso sunt omnia, praeferat. ### English translation (Claude) “And who will be the one who condemns? Christ who died, or rather who also rose, and is at the right hand of God, who also intercedes for us.” He denies that God accuses us, because he justifies us; and that Christ can condemn us, because he loves us with such affection that he died for us and, rising, always pleads our cause with the Father. His request cannot be despised, because he is at the right hand of God, that is, in the honour that God is; so that, secure about God the Father and Christ his Son, who will judge, we may rejoice in faith in him. Hence that which he says to the apostle Peter: “Behold, Satan has asked to sift you like wheat; but I have prayed for you, that your faith may not fail” (Luke 22:31–32). In this way, then, the Saviour intercedes for us: knowing the impudence and haughtiness of our adversary, when he stirs himself against us if we do not assent to him, the Saviour intercedes for us, lest he presume anything violently against us, so that his insolence may be held back. Yet the Son is said to intercede for this reason, though he does the whole himself and is equal to God the Father: since God is said to be one, lest the Father and the Son be thought a single person, or a union, Scripture speaks thus for the distinction of persons; so as to teach that the Son is not unequal, and to give precedence to the Father, because he is Father and because all things are from him. ### Scripture references - Rom 8:34: quotation, high confidence - Luke 22:31: quotation, high confidence - Luke 22:32: quotation, high confidence - 1 Cor 8:6: allusion, low confidence ### Translation notes - Quotation: Luke 22:31–32. His remark that the language of intercession guards against confusing Father and Son (“a single person, or a union”, against Sabellian views) is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 8.34 (PL 17:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-34). ## Commentary on Romans 8:35 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-35 - Source: PL 17:129 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No torment can separate a firm Christian from love of Christ; persecution only revives the memory of his benefits. ### Latin text Quis nos separabit a charitate CArini ? Hoc est, quis nos avertere poterit a dilectione Christi, qui nobis lam magna et innumera præstitit bcneficia? Tribulatio? Sed non facit, quia dilectionem firmi christiani nulla vincunt tormenta. Amantis enim plus incitatur charitas, si eum cujus sensit beneficia, probibeatur amare; dum enim putant se b in merita ejus seminare, suscitant memorata beneficia. ### English translation (Claude) “Who will separate us from the love of Christ?” That is, who will be able to turn us away from love of Christ, who has given us such great and countless benefits? “Tribulation?” But it does not do so, because no torments overcome the love of a firm Christian. For the love of one who loves is stirred the more if he is forbidden to love the one whose benefits he has felt; for while they think they are sowing against his merits, they awaken the remembrance of his benefits. ### Scripture references - Rom 8:35: quotation, high confidence ### Translation notes - Ref 8.35 covers Rom 8:35a; the rest of the list (8:35b) is in 8.36. ### Citation (SBL) Ambrosiaster, Rom. 8.35 (PL 17:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-35). ## Commentary on Romans 8:36 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-36 - Source: PL 17:129 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No suffering, even death, compares with Christ’s love and benefits; servants may well die for the Lord who died for them. ### Latin text An angustia ? an persecutio?an fames? an nuditas? an periculum ? an gladius (sicut scriptum est, quia propter te morte afficimur tota die, æstimati sumus velut ovcs occisionis)? Sed in his omnibus superamus propter eum, qui dilexit nos. Hoc scriptum est in psalmo quadragesimo tertio. Manifestum est ergo haec omnia, quae enumerat, exitia, tribulationes, pressuras, et mortem, non posse conferri vel comp arari charitati Christi, quam seminavit in nobis. Mulio enim majora ejus beneficia habemus, quam haec sunt omnia, quæ videntur adversa. Si enim morimur pro illo, quod gravius videtur in bis, et ille mortuus est pro nobis : sed ille ut prodesset nobis; nostra autem mors non illi proficit, sed nobis. Temporalem enim vitam perdimus, ut nobis rependatur aeterna. Et quid mirum si servi moriantur pro bono Domino; quando Dominus mortuus est pro servis, et malis? Vincunt ergo beneficia, et exhortantur animum ad perseverandum propter eum, qui dilexit nos. ### English translation (Claude) “Or distress? Or persecution? Or famine? Or nakedness? Or danger? Or the sword (as it is written: For your sake we are put to death all day long; we are reckoned as sheep for slaughter)? But in all these things we overcome because of him who loved us.” This is written in the forty-third psalm. It is plain, then, that all these destructions which he lists, tribulations, pressures and death, cannot be set beside or compared with the love of Christ which he has sown in us. For we have far greater benefits from him than all these things which seem adverse. For if we die for him, which seems the gravest of these, he too died for us; but he did so to profit us, whereas our death does not profit him but us. For we lose temporal life so that eternal life may be repaid to us. And what wonder if servants die for a good Lord, when the Lord died for servants, and wicked ones? His benefits, then, prevail, and exhort the mind to persevere because of him who loved us. ### Scripture references - Rom 8:35: quotation, high confidence - Rom 8:36: quotation, high confidence - Rom 8:37: quotation, high confidence - Ps 44:22 (43:22 Vulg.): quotation, high confidence ### Translation notes - Ref 8.36 begins with Rom 8:35b (“Or distress? …”) and covers 8:35b–37; the fitted verse number marks the quotation of 8:36. Quotation: Ps 44:22 (Vulg. 43:23). ### Citation (SBL) Ambrosiaster, Rom. 8.36 (PL 17:129; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-36). ## Commentary on Romans 8:38 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-8-38 - Source: PL 17:129–131 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster takes each power in Rom 8:38–39 as one of the devil’s attempts to draw believers from Christ, death, worldly rank, false angels, false wonders like Simon Magus’s flight, terrors and illusions, none of which can separate them from God’s love in Christ. ### Latin text Confido enim quia neque mors. Confidentia hæc de sponsione Christi est, qua promisit in tribulatione adjuvare sibi dicatam fidem. Neque vita, neque angelus, neque virtu., neque altitudo, neque profundum, neque præsentia, neque futura, neque alia creatura poterit nos separare a charitate Dei, quæ eat in Christo Jesu Domino nostro. Hæc sunt omnia, quae ad abductionem nostram a diabolo inferuntur, quae idcirco memorat, ut muniat nos; ut si advenerint, confidentes de spe, et auxiliis Christi, armati fide adversus hæc repugnemus. Quid enim si mors illata fucrit, nonne lucrum est maximum occasionem invenire, qua citius eatur in regnum promissum? Neque si præsens vita promissa nobis fuerit dignitate munita, debet nos avertere ab spe beneficii Christi, qucm scimus, quia non solum in futuro , sed et in præsenti proderit nobis. Nec quidem si se angelus nobis ostendat ad seducendos nos, c subornatus fallaciis patris sui diaboli, prseva- Iere dcbebit adversum nos ; cum sciamus Christo, ut magni consilii Angelo, nihil præponendum (Esai. ix, 6). Neque si virtus ab aliquo facia fuerit, sicut dicitur facta a Simone mago, qui dicitur in acre sursum , ut populum Christi scandalizaret, volasse, fidem nostram debebit minuere , scientium Salvatorem nube famulante susceptum ascendisse supra omnes caelos (Act. I, 9). Neque si in altitudinem se nobis ostendat, de qua dicit Joannes apostolus : An ignoratis altitudinem Satanæ (Apoc. n, 24) ? a devolionc nos Domini Jesu debebit auferre, quem scimus descendisse de coelo, d ut terrena spiritalibus sociaret. Neque si per phantasiam, qua seducere meditatur, profundum nobis ostendat horrore mirandum, qua territi forte succumbamus illi : nec sic dignum est, ut Christo fidem frangamus, quem scimus nostri causa in profundum terræ descendisse et morte pressa genus bumanum liberasse. Neque si futura nobis spondeat, quae promisit Evae (Gen. III, ł), assensum dabimus illi, discreti a Christo, quem virtute et natura Deum credimus et scimus. Nec si arte a et subtilitate astutiæ suae aliam creaturam fingat ad horam, sicut finxerunt Jamnes elMambres coram Pharaonc; inconveniens est, ut per hæc a Deo creatore vero nos revocet , quem nou ignoramus per Christum Filium suum creaturam condidisse in æternum existentem ( II Tim. ut, 8). Quibusdam videtur aliam creaturam dixisse de idolis; sed non est verum, quia hanc debuit significare, quam sub admiratione seductionis videtur tingere Satanas. Nam quis seducatur fidelium ad hæc, a quibus recessit manifestato errore? Sed hæc meditatur et fingit, per qua; etiam electos possit seducere. Nulia ergo sunt, |quæ nos possint a charitate Dei separare, quæ est in Christo Jesu : Deus enim charitatem suam in Christo nobis ostendit, dum tradit illum pro nobis. ### English translation (Claude) “For I am confident that neither death.” This confidence is from the pledge of Christ, by which he promised to help in tribulation the faith dedicated to him. “Nor life, nor angel, nor power, nor height, nor depth, nor things present, nor things to come, nor any other creature will be able to separate us from the love of God which is in Christ Jesus our Lord.” These are all the things that are brought on by the devil to draw us away, which he mentions to fortify us; so that, if they come, confident in hope and in the help of Christ, armed with faith we may fight against them. For what if death is inflicted? Is it not the greatest gain to find an occasion by which one may go sooner into the promised kingdom? Nor, if the present life is promised us furnished with rank, ought it to turn us away from the hope of the benefit of Christ, who we know will profit us not only in the future but also in the present. Nor indeed, if an angel shows himself to us to seduce us, suborned by the deceits of his father the devil, ought he to prevail against us; since we know that nothing is to be put before Christ, as the Angel of great counsel (Isa 9:6). Nor, if a mighty work is done by someone, as one is said to have been done by Simon Magus, who is said to have flown upward in the air in order to scandalize the people of Christ, ought it to lessen our faith, since we know that the Saviour, received by a cloud serving him, ascended above all the heavens (Acts 1:9). Nor, if he shows himself to us in height, of which the apostle John says, “Do you not know the height of Satan?” (Rev 2:24), ought he to take us from devotion to the Lord Jesus, who we know came down from heaven to join earthly things to spiritual. Nor, if through an illusion, by which he plans to seduce, he shows us a depth wondrous in horror, so that, terrified, we perhaps yield to him: not even so is it right that we break faith with Christ, who we know descended for our sake into the depth of the earth and, death being crushed, freed the human race. Nor, if he promises us things to come, as he promised Eve (Gen 3:5), shall we give him assent, separated from Christ, whom we believe and know to be God by power and nature. Nor, if by art and the subtlety of his cunning he fashions another creature for an hour, as Jannes and Jambres did before Pharaoh, is it fitting that by these things he should call us back from God the true Creator, who we well know created through Christ his Son a creation existing for ever (2 Tim 3:8). Some think that by “another creature” he meant idols; but that is not true, because he must have meant the one which Satan seems to fashion to excite the admiration of seduction. For which of the faithful would be seduced to the things from which he withdrew when the error was exposed? But he plans and fashions these things, through which he might seduce even the elect. There is nothing, then, that can separate us from the love of God which is in Christ Jesus: for God showed his love to us in Christ when he handed him over for us. ### Scripture references - Rom 8:38: quotation, high confidence - Rom 8:39: quotation, high confidence - Isa 9:6: allusion, high confidence - Acts 1:9: allusion, high confidence - Rev 2:24: quotation, high confidence - Gen 3:5: allusion, high confidence - Exod 7:11: allusion, high confidence - 2 Tim 3:8: allusion, high confidence - Matt 24:24: allusion, medium confidence ### Extrabiblical texts - Acts Pet. 32 (Acts of Peter): allusion, medium confidence - Jan. Jam. (Jannes and Jambres): allusion, low confidence ### Translation notes - Ref 8.38 covers Rom 8:38–39. Ambrosiaster’s Old Latin reads “I am confident” (confido) and “nor angel” in the singular. Allusions: Isa 9:6 (LXX “Angel of great counsel”); Acts 1:9; Rev 2:24 (“the deep things”, Latin “altitudines”); Gen 3:5; Exod 7:11–12; 2 Tim 3:8 (Jannes and Jambres); Matt 24:24. Simon Magus’s flight is from the Acts of Peter tradition. ### Citation (SBL) Ambrosiaster, Rom. 8.38 (PL 17:129–131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/8-38). ## Commentary on Romans 9:1–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-1 - Source: PL 17:131 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul, calling Christ and the Spirit to witness, declares his grief for his fellow Israelites who lost the benefit of Christ through unbelief. ### Latin text Veritatem dico in Christo leaM, nox mentior, testimonium mihi perltibenle conscientia mea in Spiritu sancto, quia tristitia est mihi magna, et continuus dolor cordi meo; optabam enim ego ipse anatliema esse a Christo pro fratribus meis, cognatis secundum carnem, qui sunt Israelitæ. Quoniam superius contra Judæos loqui videtur, qui ex Lege justificari se putant : nunc ut votum suum et affectum circa eos ostendat; teste conscientia sua, in Christo Jesu et in Spiritu sancto dicit se loqui, ut non velut inimico illorum fides haberi non possit. Ideo Christum et Spiritum sanctum, quos nihil latet, testes dal : et quorum testimonium reprobari non potest, qui sic perhibent testimonium Apostolo, dum commendant eum virtme signorum, quae faciebant per illum. Quia enim lam magnum præsidium est Christi, et præcipuam charitatem erga genus humanum ostendit, et dignatione ejus gloriosa et immortalia præmia repromissa : ac per hoc do let genus suum, quod est secundum carnem; quia incredulitate sua hoc perenni et salutari beneficio se privarunt. Ergo, optabam, ait, non opto; quia scit fieri non posse, ut tam honestum membrum , nullo praecedente vitio, abscinderetur b a corpore christiano; affectum tamen et dilectionem circa genus suum ostendit. ### English translation (Claude) “I speak the truth in Christ Jesus, I do not lie, my conscience bearing me witness in the Holy Spirit, that I have great sorrow and unceasing pain in my heart; for I myself wished to be accursed from Christ for my brothers, my kinsmen according to the flesh, who are Israelites.” Since above he seems to speak against the Jews, who think they are justified by the law, now, to show his wish and affection toward them, he says that he speaks with his conscience as witness, in Christ Jesus and in the Holy Spirit, so that faith might not be withheld from him as from their enemy. Therefore he gives as witnesses Christ and the Holy Spirit, from whom nothing is hidden, and whose testimony cannot be rejected, who bear such witness to the apostle when they commend him by the power of the signs which they did through him. For since the protection of Christ is so great, and he has shown a special love toward the human race, and by his condescension glorious and immortal rewards have been promised, therefore he grieves for his race according to the flesh, because by their unbelief they have deprived themselves of this everlasting and saving benefit. So he says, “I wished,” not “I wish”; because he knows that it cannot happen that so honourable a member, with no preceding fault, should be cut off from the Christian body; yet he shows his affection and love toward his race. ### Scripture references - Rom 9:1: quotation, high confidence - Rom 9:2: quotation, high confidence - Rom 9:3: quotation, high confidence - Rom 9:4: quotation, high confidence ### Translation notes - Ref 9.1 covers Rom 9:1–4a. Ambrosiaster reads “I wished” (optabam), and stresses the past tense. ### Citation (SBL) Ambrosiaster, Rom. 9.1 (PL 17:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-1). ## Commentary on Romans 9:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-4 - Source: PL 17:131 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul grieves because Israel, once adopted as God’s sons, made that grace void. ### Latin text Quorum adoptio est filiorum. Juste se dolere probat, quando prædicat laudem generis eorum ; quia olim filii adoptati, affectum et gratiam Dei Patris in irritum habuerunt. Adjecit adhuc, ut et alios dolere pro his faciat, dicens : ### English translation (Claude) “Whose is the adoption of sons.” He proves that he grieves rightly when he proclaims the praise of their race; because, though long ago adopted sons, they held the affection and grace of God the Father as nothing. He added more, so as to make others too grieve for them, saying: ### Scripture references - Rom 9:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 9.4 (PL 17:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-4). ## Commentary on Romans 9:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-5 - Source: PL 17:131 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster lists Israel’s privileges, lost by rejecting the Saviour, and argues at length that “God over all, blessed for ever” refers to Christ, who is worshipped as God with the Father as one God. ### Latin text Et gloria, ei testamenta, et legislatio, et obsequium, et promissa, quorum Patres, et ex quibus Christus secundum carnem, qui est super omnia Deut benedictus in sEcula. Arnen. Tanta praeconia nobilitatis et dignitatis generis Judæorum et promissionum enumerat, ut omnibus pro his dolorem incutiat; quia non recipiendo Salvatorem prærogativam Panum, et promissionis meritum perdiderunt, pejores geulilibus facti, quos prius, quia sine Deo crant, abominabantur : propensius enim malum est dignitatem perdidisse, quam non habuisse. Intenea de Salvatore dicit: Qui eat super omnia Deus benedictus in sæcula. Amen. Quando enim nulla paterni nominis fit mentio, et de Christo sermo est; non potest differri, ne Deus dicatur. Frequenter enim Scriptura propter unius Dei professionem, si de Deo Patre loquitur, et Deo adjungit Filium, Deum Patrem vocat, et Filium Dominum. Si quisautem non putai de Christo dictum: Qui eat Deus, det personam, de qua dictum est : de Patre euim Deo hoc loco mentio facta non est. Sed quid mirum, si ill boc loco Christum Deum super omnia aperta voce loqueretur, de quo alia in epistola hunc sensum tali serm( ne firmavit, dicens: Ut in nomine Jesu omne genu jlectaiur, cœlestium , terrestrium et infernorum (Plulip. II, 10)? Hac suot omnia, super quæ Deus Cbrislus est. Nequc euim, exceptis bis, suut aliqua, ut uon super omnia Deus Christus sit: nec potest genu flectere omnis creatura, nisi Deo. Denique Joannes apostolus cum inscius anetum ut Deum vellet adorare, audit ab eo : Ne feceris, quoniam conservus tuus sum. Deum, inquit, adora (Apoc. XIX, 10). Nec Dominus utique adorari se pateretur, nisi quia Deus est : si quominus, usurpasse dicendus est, et peccasse, quodabsit; cum ipse diabolum increpans, Dominum Deum adorandum, et ipsi soli serviendum ostendat (Matth. IV, 10). Nihil ergo præjudicatur Deo Patri, cum adoratur Christus ut Deus; quia cum soli Deo serviendum dicatur, servitur et Christo. Dicit enimalio loco : Qni in hit servit Christo, placet Deo (Joan. K, 4). Quid ergo superest, nisi ut Pater Deus, et Filius Deus; et nihilominus unus Deus credatur uterque? Sive enim Patrem quis adoret, sive Filium, unum Deum dicitur adorare; c et servire Patri, autFilio , uni Dee servitium eibibetur. Nulla igitur discretin est; quia qui adorat Filium, adorat et Patrem : et qui servit Patri , servii et Filio. Et ut sine adulatione deitatis hujus confessionem esse doceret, in conclusione posuit, Amen, boc est, verum; ut Christum Deum super omnia in veritate ostenderet beeedictum in sæcula. ### English translation (Claude) “And the glory, and the covenants, and the giving of the law, and the worship, and the promises; whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever. Amen.” He lists such great praises of the nobility and dignity of the race of the Jews and of the promises, to strike all with grief for them; because by not receiving the Saviour they lost the prerogative of the fathers and the merit of the promise, becoming worse than the gentiles, whom formerly they abominated because they were without God; for it is a greater evil to have lost dignity than not to have had it. Meanwhile he says of the Saviour: “Who is God over all, blessed for ever. Amen.” For when no mention is made of the Father’s name and the discourse is about Christ, it cannot be put off that he is called God. For Scripture frequently, for the sake of confessing one God, when it speaks of God the Father and joins the Son to God, calls the Father God and the Son Lord. But if anyone does not think it is said of Christ, “who is God,” let him give the person of whom it is said; for in this place no mention is made of God the Father. But what wonder if in this place he spoke of Christ with open voice as God over all, when in another letter he confirmed this sense with such words, saying: “That at the name of Jesus every knee should bow, of those in heaven, on earth and under the earth” (Phil 2:10)? These are all things over which Christ is God. For apart from these there is nothing, so that Christ is God over all; nor can every creature bend the knee except to God. Indeed, when the apostle John unknowingly wished to worship an angel as God, he heard from him: “Do not do it, for I am your fellow servant. Worship God” (Rev 19:10). Nor would the Lord certainly have allowed himself to be worshipped unless he were God; otherwise he must be said to have usurped and sinned, which be far from us; since he himself, rebuking the devil, shows that the Lord God is to be worshipped and that he alone is to be served (Matt 4:10). Nothing, then, is prejudiced against God the Father when Christ is worshipped as God; because, though it is said that God alone is to be served, Christ too is served. For he says in another place: “Whoever serves Christ in these things pleases God” (Rom 14:18). What remains, then, but that the Father be believed God and the Son God, and nevertheless both one God? For whether one worships the Father or the Son, he is said to worship one God; and whether one serves the Father or the Son, service is given to one God. There is, then, no separation; because one who worships the Son worships also the Father, and one who serves the Father serves also the Son. And to teach that this confession of deity is without flattery, he put at the end, “Amen,” that is, truly; so as to show Christ in truth as God over all, blessed for ever. ### Scripture references - Rom 9:4: quotation, high confidence - Rom 9:5: quotation, high confidence - Phil 2:10: quotation, high confidence - Rev 19:10: quotation, high confidence - Matt 4:10: allusion, high confidence - Deut 6:13: allusion, medium confidence - Rom 14:18: quotation, high confidence ### Translation notes - Ref 9.5 covers Rom 9:4b–5. Quotations: Phil 2:10; Rev 19:10; Matt 4:10 (with Deut 6:13); Rom 14:18 (Migne’s margin wrongly gives John). His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.5 (PL 17:131; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-5). ## Commentary on Romans 9:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-6 - Source: PL 17:131–133 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s word has not failed: Abraham’s true seed are those who share the faith by which Isaac was born. ### Latin text Non autem excidit verbum Vei. Non excidit verbum Dei dicentis : In Isaac vocabitur tibi te men ( GeR. XXI, 12), id est, hoc evenit, quod dixit Deus futurum ; ut non hi dicerentur semen esse Abrahæ, qui filii ejus essent secundum carnem : sed isti qui fidem acceperint, per quam natus est, Isaac, reformatam tempore Christi, ROn jam specialem , sed generalem ; ut quod Ahrabam credidit de Isaac, isti crederent de Deo et Christo ; quia natus est Dei Filius ad salutem a humani generis redimendam. ### English translation (Claude) “But the word of God has not failed.” The word of God has not failed, who said: “In Isaac shall your seed be called” (Gen 21:12); that is, what God said would be has happened: that those should not be called the seed of Abraham who were his sons according to the flesh, but those who received the faith through which Isaac was born, renewed in the time of Christ, no longer special but general; so that what Abraham believed about Isaac, these should believe about God and Christ, because the Son of God was born to redeem the salvation of the human race. ### Scripture references - Rom 9:6: quotation, high confidence - Gen 21:12: quotation, high confidence ### Translation notes - Allusion: Gen 21:12. ### Citation (SBL) Ambrosiaster, Rom. 9.6 (PL 17:131–133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-6). ## Commentary on Romans 9:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-7 - Source: PL 17:133 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abraham’s true sons, Jew or gentile, are those who share his faith in the promise fulfilled in Christ, of whom Isaac was a type. ### Latin text Neque omne. qui tunt ex Israel, It; sunt Israelitae ; neque quia semen sunt Abrahe, omnes fiIii: ted in Isaac vocabitur tibi temen. b Hoc est quod vult intelligi, non jam ideo dignos esse omnes, quia filii sunt Abrabse : sed eos esse dignos, qui filii promissionis sunt, id est, quos præsciit Deus pronussionem suam suscepturos , sive ex Judicis I sive ex sentibus ; hi enim digni sum dici Israelitae, id est, videntes Deum, qui credunt. Nam de Isaac utique omnes hi Tilii sunt Abrahæ ; quia omnis propago gencris Judæorum ex Abraham per Isaac est. c Sed quia, sicut dixi, hi sunt vere filii Abrahæ, qui promissionem sequuntur, quæ in Isaac facta est : ac per hoc reliqui filii non sunt dicendi Abrahae; Abraham enim credens, Isaac accepit propter fidem, quia credidit Den. In quo mysterium futurae fidei designatum est; ut illi essent fratres Isaac, qui eamdem fidem haberent, in qua Isaac natus est; quia Isaac in typo Salvatoris natus est ex promissione, ut qui crediderit Christum Jesum promissum esse Abrahae, hic sit filius Abrahæ, frater vero Isaac. Dictum est ergo Abrahæ , quia in senzine tuo benedicentur omnet gentes (Gen. XXII, 18); quod utque in Isaac factum non cst, sed in eo, qui in Isaac promissus est Abravæ , qui est Christus, in quo omnes gentes benedicuntur credentes. Caeteri ergo Judæi filii sunt carnis, dum promissione privantur: nec deputari possunt merito Abrahæ, qui fidem non sequuntur, per quam dignus exstitit Abraham. ### English translation (Claude) “Nor are all who are from Israel Israelites; nor, because they are the seed of Abraham, are all sons; but in Isaac shall your seed be called.” This is what he wants to be understood: that not all are worthy because they are sons of Abraham, but that those are worthy who are sons of the promise, that is, those whom God foreknew would receive his promise, whether from the Jews or from the gentiles; for those who believe are worthy to be called Israelites, that is, seeing God. For certainly all these are sons of Abraham through Isaac; for the whole offspring of the race of the Jews is from Abraham through Isaac. But, as I said, those are truly sons of Abraham who follow the promise which was made in Isaac; and therefore the rest are not to be called sons of Abraham. For Abraham, believing, received Isaac because of faith, because he believed God. In this the mystery of the faith to come was marked out: that those would be brothers of Isaac who had the same faith in which Isaac was born; for Isaac was born of the promise as a type of the Saviour, so that whoever has believed that Christ Jesus was promised to Abraham is a son of Abraham and a brother of Isaac. It was said, then, to Abraham: “In your seed all nations will be blessed” (Gen 22:18); which certainly did not happen in Isaac, but in him who was promised to Abraham in Isaac, who is Christ, in whom all nations that believe are blessed. The other Jews, then, are sons of the flesh, since they are deprived of the promise; nor can they be counted to the merit of Abraham who do not follow the faith through which Abraham proved worthy. ### Scripture references - Rom 9:7: quotation, high confidence - Gen 21:12: quotation, high confidence - Gen 22:18: quotation, high confidence - Gal 3:16: allusion, medium confidence ### Translation notes - “Israelites, that is, seeing God”: the traditional etymology of Israel. Quotation: Gen 22:18. ### Citation (SBL) Ambrosiaster, Rom. 9.7 (PL 17:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-7). ## Commentary on Romans 9:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-8 - Source: PL 17:133 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Not physical descent but faith makes one a son of God and Abraham’s seed. ### Latin text Id eat, non qui filii carnit, hi sunt filii Dei : aed qui filii promissionis 'unt, œstimantur J in semine. Apertum est quia non possunt dici filii carnis filii Dei : hi enim ex concupiscentia carnis nati sunt; isti vero ex fide spiritualiter, secundum quod promissum est Abrahæ; ut hi aestimarentur semen esse, qui crederent. ### English translation (Claude) “That is, not those who are sons of the flesh are sons of God, but those who are sons of the promise are reckoned as the seed.” It is clear that sons of the flesh cannot be called sons of God: for these are born of the desire of the flesh, but those spiritually from faith, according to what was promised to Abraham; so that those who believe are reckoned to be the seed. ### Scripture references - Rom 9:8: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 9.8 (PL 17:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-8). ## Commentary on Romans 9:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-9 - Source: PL 17:133 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The promise of a son to Sarah prefigured Christ, in whom all nations are blessed. ### Latin text Promissionis enim verbum hoc est : Ad hoc temput veniam, et habebit Sara filium. Hoc in Genesi habetur, quod praefiguratum in Christo est, at futurus Christus promitteretur filius Abrahæ , in quo promissionis verbum impleretur, ut in Christo benedicerentur omnes gentes terræ. Quando euim promissio facta est Abrahæ, et audivil : Quia in semine tuo benedicentur omnes gentes terrœ ; Christus uiique illi promissus est ex traduce Isaac, in quo hoc impletum videmus. ### English translation (Claude) “For this is the word of promise: At this time I will come, and Sarah will have a son.” This is found in Genesis, and it was prefigured in Christ, so that the future Christ was promised as a son of Abraham, in whom the word of promise would be fulfilled, that in Christ all nations of the earth would be blessed. For when the promise was made to Abraham, and he heard, “In your seed all nations of the earth will be blessed,” Christ was certainly promised to him through the line of Isaac, in whom we see this fulfilled. ### Scripture references - Rom 9:9: quotation, high confidence - Gen 18:10: quotation, high confidence - Gen 22:18: quotation, high confidence ### Translation notes - Quotations: Gen 18:10, 14; Gen 22:18. ### Citation (SBL) Ambrosiaster, Rom. 9.9 (PL 17:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-9). ## Commentary on Romans 9:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-10 - Source: PL 17:133 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Isaac prefigures Christ, while Jacob and Esau represent believers and unbelievers, a matter of faith, not descent, as the faithful Job, a descendant of Esau, shows. ### Latin text Nan solum aNtem hæc, e id est , Sarra, srd et Rebecca ex uno concubitu habens Itaac patria nostri. Non tantum ergo Sarram in typo dicit generasse isaac, sed et Rebeccam uxorem Isaac. Sed alia causa esl in Isaac, alia in Jacob et Esau; quia Isaac in figura Salvatoris natus est, Jacob vero et Esau duoram populorum habent typum, id est, credentium , et uon credentium ; ut cum ex uno sint, diversi sint tamen. In singulis enim et genus significatur, ut hi unius generis dicantur, qui in causa fidei unum sunt, vel perfidiæ. Unus enim significatur in multis, non per traducem carnis, sed per communem causam ; quM et ex Esau Jacob filii decendi sunt, et ex Jacob Esau imputandi suet tilii. Nec enini quia Jacob laudatur, omnes ex eo nati, filii ejus merito dicendi sunt : aut quia Esau displicet, omnes ex ejus origine reprobi sunt ; cum videamus et de Jacob traduce natos factos perfidos, et de Esau fideles et Deo charos. Nam quod de Jaceb multi sint perfidi, dubium pon'est ; omNes enim Judæi Ron credentes, out credentes ex eo babent originem : et quia de Esau sunt boni et fideles, probat Job, qui est ex fitis Esau, quintus, ab Abraham, hoc est, nepos Esa. ### English translation (Claude) “And not only this,” that is, Sarah, “but also Rebecca, having conceived by one act of intercourse, by Isaac our father.” He says, then, that not only did Sarah bear Isaac as a type, but also Rebecca, the wife of Isaac. But the case of Isaac is one thing, that of Jacob and Esau another; for Isaac was born in the figure of the Saviour, but Jacob and Esau bear the type of two peoples, that is, of believers and unbelievers; so that, though they are from one, they are yet different. For in individuals a race too is signified, so that those are said to be of one race who are one in the matter of faith or of faithlessness. For one is signified in many, not through descent of the flesh but through a common cause; so that sons of Jacob may also be said to come from Esau, and sons of Esau may be counted from Jacob. For not because Jacob is praised are all born of him rightly to be called his sons; nor, because Esau displeases, are all of his origin reprobate; since we see that some born of the line of Jacob became faithless, and some from Esau faithful and dear to God. For that many from Jacob are faithless there is no doubt; for all the Jews, believing or not believing, have their origin from him; and that there are good and faithful people from Esau, Job proves, who is of the sons of Esau, fifth from Abraham, that is, a grandson of Esau. ### Scripture references - Rom 9:10: quotation, high confidence - Job 1:1: allusion, low confidence ### Translation notes - Ambrosiaster makes Job a grandson of Esau, fifth from Abraham, following the tradition found in the LXX appendix to Job (42:17b–e); translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.10 (PL 17:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-10). ## Commentary on Romans 9:11–13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-11 - Source: PL 17:133–135 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster explains God’s choice of Jacob over Esau as resting on foreknowledge of their wills, not favouritism; God judges by present justice, so that some, like Saul, Judas and the seventy-two, are good for a time though foreknown as evil. ### Latin text Nam cum nondum nuti fuissent, aut aliquid egissent bonum vel malum ; ut secundum electionem propositum Dei maneret, non ex operibus, aed a; vocante dictum est quia major serviet minori, sicut scriptum est : Jacob dilexi, Esau autem odie hubui. Hoe in Malchia babetur. Præscientiam Dei llagitat in his causis, quia nen aliud potest evenire, quam novit Deus futurum. Sciendo enim quid unusquisque illorum futurus esset, dixit: Hic erit dignus, qni-erit minor; et qui major, erit indignus. Unum elegit præscienta, et alterum sprevit : et in illo quam elegit, propositum Dei manet; quia aliud non potest evenire, quam quod scivit, et proposuit in illo, ut salute dignus sit: et in illo, quem sprevit, simili modo manet propositum, quod proposuit de ilko; quia indignos erit. Hoc quasi praescius, nan personarum acceptor; nam neminem damnat, antequam peccet : et nullum coronat, autequam vincat. Uoc pertinet ad causam Judæorum, qui sibi praerogativam defendunt, quod filii sint Abrahae : Apostoius amem consolatur se; ut quia dixerat dolorem habere se cerdis continuum, causa incredulitatis eorum, quorum adoptio erat filiorum, et legis constitutio, et ex quibus Christus, Salvator, sicut et ipse ait : Quia salus ex Judœis est (Joan. iv, 22); tractata Lege, invenit quia non omnes qui ex Israel sunt, credituri sunt : ncque quia dicuntur filii Abrahæ, omnes Abrahæ filios dicendos, sicut supra memoravi. Minuit ergo dolorem suum, invenicns olim praedictum, quod non omnes essent credituri; It ut his solis doleat, qui per invidiam in incredulitate laborant. Possunt tamen credere, quod ex subjectis aperit. Incredulis tamen prædictis uon valde dolendum est; quia non sunt praedestinati ad vitam; præscientia enim Dei olim hos non salvandos decrevit. Quis enim plangat eum, qui olim mortuus habetur? Sed subintrantibus gentibus, quae sine Deo prius erant, et salutem quam illi perdiderunt, accipicntibus, exsuscitatur dolor : sed iterum quia ipsi sibi perditionis causa sunt, sopitur. Praescius itaque Deus malae illos voluntatis futuros, non illos habuit in numero bonorum; quamvis dicat Salvator illis septuaginta duobus discipulis, quos elegerat secunda classe, qui ab illo postea recesserunt: Nomina vestra scripta sunt in cælo (Luc. x, 20). Sed hoc propter justitiam, quia hoc est justum ; ut unicuique pro merito respondeatur. Quia enim boni erant, electi sunt ad ministerium; et erant scripta nomina illorum in coelo propter justitiam, sicut dixi : secundum praescientiam vero in numero eram malorum. De justitia enim Deus judicat, non de præscientia. Unde et Moysi dixit : Si quia peccaverit ante met deleam eum de libro meo (Exod. XXIII, 34) ut secundum justitiam judicis tunc videatur deleri, cum peccat: juxta præscientiam vero numquam in libro vitæ fuisse. Hinc et apostolus Joannes de hujusmodi ait : Ex nobis exierunt, aed non fuerunt ex nobis; si enim fuissent ex nobis, permansissent utique nobiscum (I Joan, II, 20). Nou est personarum acceptio in præscientia Dei ; praescientia enim est qua definitum habet, qualis uniuscujusque futura voluntas erit, in qua mansurus est, per quam aut damnetur, aut coronetur. Denique quos scit in bono mansuros, frequenter ante sunt mali : et quos malos scit permansuros, aliquoties prius sunt boni. Unde cessat querela; quia Deus acceptor personarum non est (Act. x, 34). Nam et Saul, et Judas Iscariotes ante fuerunt boni, dicente Scriptura de Saul : Erat vir bonus, et non crat illo melior in filiis Israel (I Reg. IX, 2); et de Juda Iscariote dicit Petrus apostolus : Qui sortitus est sortem ministerii hujus (Act. I, 17), id est, apostolatus, b in signis et prodigiis faciendis. Quomodo igitur ministerium salutare sortiretur, nisi esset bonus? In sorte enim Dei judicium fuit dignum illum fuisse tempore, quo electus est, sicut illi septuaginta duo, quos supra memoravi (Matth. XVII, 5). Hinc est unde et Judas post mali totius admissum scelus pœnitentia motus, iaqueo vitam finivit. Non potest enim in aliquo omne bonum penitus oblitterari; quippe cum natura non possit immutari, sed voluntas : non in omnibus tamen causis; quia remanet in natura, quod testimonio sit Creatori. ### English translation (Claude) “For when they had not yet been born, nor done anything good or evil, so that the purpose of God according to election might stand, not from works but from the one who calls, it was said that the elder will serve the younger, as it is written: Jacob I loved, but Esau I hated.” This is found in Malachi. He urges the foreknowledge of God in these cases, because nothing can happen other than what God knew would be. For knowing what each of them would be, he said: This one, who will be the younger, will be worthy; and the one who is elder will be unworthy. He chose one by foreknowledge and rejected the other; and in the one he chose, the purpose of God stands, because nothing can happen other than what he knew and purposed in him, that he would be worthy of salvation; and in the one he rejected the purpose he purposed concerning him stands in the same way, because he will be unworthy. This he does as one who foreknows, not as a respecter of persons; for he condemns no one before he sins, and crowns no one before he conquers. This pertains to the case of the Jews, who claim a prerogative for themselves because they are sons of Abraham. The apostle, however, consoles himself; for he had said that he had continual pain of heart because of the unbelief of those whose was the adoption of sons and the giving of the law, and from whom Christ the Saviour came, as he himself says: “For salvation is from the Jews” (John 4:22). Having examined the law, he found that not all who are from Israel would believe, nor, because they are called sons of Abraham, are all to be called sons of Abraham, as I mentioned above. He lessens his pain, then, finding it foretold long ago that not all would believe; so that he grieves only for those who labour in unbelief through envy. Yet they can believe, which he discloses in what follows. Still, there is no need to grieve much for the unbelievers foretold, because they are not predestined to life; for the foreknowledge of God long ago decreed that these would not be saved. For who mourns one who has long been held dead? But as the gentiles, who before were without God, come in and receive the salvation which those lost, the pain is reawakened; but again, because they are themselves the cause of their own perdition, it is lulled. God, then, foreknowing that they would be of evil will, did not have them in the number of the good; even though the Saviour says to those seventy-two disciples whom he had chosen in a second rank, who afterwards withdrew from him: “Your names are written in heaven” (Luke 10:20). But this was on account of justice, because this is just, that each be answered according to his merit. For because they were good they were chosen for the ministry, and their names were written in heaven on account of justice, as I said; but according to foreknowledge they were in the number of the wicked. For God judges according to justice, not according to foreknowledge. Hence he said to Moses too: “If anyone has sinned before me, I will blot him out of my book” (Exod 32:33); so that according to the justice of the judge he seems to be blotted out then, when he sins; but according to foreknowledge he was never in the book of life. Hence the apostle John too says of such: “They went out from us, but they were not of us; for if they had been of us, they would certainly have remained with us” (1 John 2:19). There is no respect of persons in the foreknowledge of God; for foreknowledge is that by which he has defined what each one’s future will will be, in which he will remain, through which he will be either condemned or crowned. Indeed those whom he knows will remain in good are often evil beforehand; and those whom he knows will remain evil are sometimes good at first. Hence complaint ceases, because God is not a respecter of persons (Acts 10:34). For Saul too and Judas Iscariot were good at first, Scripture saying of Saul: “He was a good man, and there was none better than he among the sons of Israel” (1 Sam 9:2); and of Judas Iscariot the apostle Peter says: “Who received the lot of this ministry” (Acts 1:17), that is, of the apostolate, in doing signs and wonders. How, then, would he have received a saving ministry unless he were good? For in the lot was the judgment of God that he was worthy at the time he was chosen, like those seventy-two whom I mentioned above. Hence too Judas, after committing the crime of every evil, moved by repentance, ended his life with a noose. For not every good can be utterly blotted out in anyone, since nature cannot be changed, but the will can; yet not in all respects, because there remains in nature what bears witness to the Creator. ### Scripture references - Rom 9:11: quotation, high confidence - Rom 9:12: quotation, high confidence - Rom 9:13: quotation, high confidence - Gen 25:23: quotation, high confidence - Mal 1:2: quotation, high confidence - Mal 1:3: quotation, high confidence - John 4:22: quotation, high confidence - Luke 10:20: quotation, high confidence - Exod 32:33: quotation, high confidence - 1 John 2:19: quotation, high confidence - Acts 10:34: quotation, high confidence - 1 Sam 9:2: quotation, high confidence - Acts 1:17: quotation, high confidence - Matt 27:5: allusion, high confidence ### Translation notes - Ref 9.11 covers Rom 9:11–13. Quotations: Mal 1:2–3; John 4:22; Luke 10:20; Exod 32:33 (Migne gives 23:34); 1 John 2:19 (Migne gives 2:20); Acts 10:34; 1 Sam 9:2 (Vulg. 1 Kgs); Acts 1:17. Allusions: Gen 25:23; Matt 27:5. Migne’s “Matth. XVII, 5” is a misplaced reference. His doctrine of election by foreknowledge is translated as written; “paenitentia” here is Judas’s remorse. ### Citation (SBL) Ambrosiaster, Rom. 9.11 (PL 17:133–135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-11). ## Commentary on Romans 9:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-14 - Source: PL 17:135 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God is not unjust in loving Jacob and hating Esau: as he condemned Pharaoh and chose Paul, he acts on his foreknowledge of their wills. ### Latin text Quid ergo dicemus? Numquid iniquitas apud Deum? Absit. Quia enim unum diligit, et alterum odit, subinfert : £2 Numquid iniquitas apud Deum (Exod. XXXIII, 19)? Non plane, sed justus est Deus; scit enim quid faciat, nee retractandum est ejus judicium. Hoc in Malachia propheta habetur : Jacob dilexi, Etau vero odio habui (Malac. I, 5). Hoc jam de judicio dicit ; nam prius de præscientia ait, quia major serviet minori, sicut et de præscientia Pharaonem damnavit (Gen. xxv, 33), sciens se non correcturum : apostolum vero Paulum persequentem elegit (Actor. IX, 5), pra'scius utique quod futurus cssel bonus. Hunc ergo praevenit aute tempus. uia necessarius erat; et Pharaonem ante futurum judicium damnavit, ut crederetur judicaturus. ### English translation (Claude) “What, then, shall we say? Is there iniquity with God? By no means.” Because he loves one and hates the other, he adds: “Is there iniquity with God?” Plainly not, but God is just; for he knows what he does, and his judgment is not to be reconsidered. This is found in the prophet Malachi: “Jacob I loved, but Esau I hated” (Mal 1:2–3). This he now says of judgment; for before he spoke of foreknowledge, that the elder would serve the younger, as by foreknowledge he also condemned Pharaoh, knowing that he would not correct himself; while he chose the apostle Paul when he was persecuting (Acts 9:5), foreknowing certainly that he would be good. This one, then, he came upon before the time, because he was necessary; and Pharaoh he condemned before the future judgment, so that he might be believed to be going to judge. ### Scripture references - Rom 9:14: quotation, high confidence - Mal 1:2: quotation, high confidence - Mal 1:3: quotation, high confidence - Acts 9:5: allusion, high confidence ### Translation notes - Migne’s marginal references “Exod. XXXIII, 19” and “Gen. xxv, 33” are misplaced. Allusion: Acts 9:4–5. ### Citation (SBL) Ambrosiaster, Rom. 9.14 (PL 17:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-14). ## Commentary on Romans 9:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/8-26/#p-9-15 - Source: PL 17:135 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God shows mercy to those he foreknows will turn and remain with him; his call pricks the heart rather than compels. ### Latin text Moysi enim dicit : Miserebor cui misertus ero : et misericordiam præstabo, cui misericordiam prœstitero. Ergo misericordia, miserebor, inquit, ejus cui misertus ero, hoc est, rjus miserebor, cui præscius eram quod misericordiam daturus essem, sciens conversurum illum, ct permansurum apud me : Et misericordiam prœstabo illi, cui misericordiam præ.,;tero, id est, ei misericordiam dabo, quem praescivi post errorem recto corde reversurum ad me. Hoc est dare illi, cui dandum est: et non dare illi, cui dandum non est; ut eum vocet, quem sciat obaudire : illum autem non vocet, quem sciat minime obaudire. c Vocare autem est non puguare, sed compungere ad recipiendam fidem. ### English translation (Claude) “For he says to Moses: I will have mercy on whom I have had mercy, and I will show compassion to whom I have shown compassion.” “I will have mercy,” he says, “on whom I have had mercy,” that is, I will have mercy on him to whom I foreknew I would give mercy, knowing that he would turn and remain with me; “and I will show compassion to him to whom I have shown compassion,” that is, I will give mercy to him whom I foreknew would return to me with an upright heart after error. This is to give to him to whom it should be given, and not to give to him to whom it should not be given; so as to call the one he knows will obey, but not call the one he knows will not obey at all. And to call is not to fight but to prick the heart to receive faith. ### Scripture references - Rom 9:15: quotation, high confidence - Exod 33:19: quotation, high confidence ### Translation notes - Quotation: Exod 33:19. ### Citation (SBL) Ambrosiaster, Rom. 9.15 (PL 17:135; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-15). ## Commentary on Romans 9:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-16 - Source: PL 17:135–137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s mercy depends on his judgment, not the asker’s will: David, forgiven, remained humble and patient in trouble, while Saul, refused, turned to idols, which shows that God’s foreknowledge judges justly. ### Latin text Igitur non volentis neque currentis, sed miserentis est Dei. Recte, quia non in voluntate petentis, sed in dantis arbitrio debet esse, quod poscitur. An enim dandum sit, dantis debet judicio pensari; nam Saul peccans cum petisset veniam, non accepit (I Reg. xv, 24) : at contra David peccans et ignosci sibi postulans, veniam consecutus est (II Reg. an, 8). Ex hoc utique dantis Dei et non dantis judicium sequendum est; quia non injuste judicat, qui omnes salvos vult, manente justitia; inspector enim cordis scit petentem, an hac mente poscat, ut mereatur accipere. Et quamvis periculosum sit judicium Dei discernere; tamen propter diffidentes, ut mens eorum medelam consequi possit, ne pulenl judicium Dei injustum, dicentes : Unum vocat, et alterum negligit; sic arbitrantes excusari posse damnandos, rebus istud potius probemus, quam verbis; ubi enim rerum gestarum exempla sunt, nemo audet queri, nec aliquam excusationem obtendere. Duo fuerunt David et Saul, requiramus historias, qualis unusquisque eorum reperiatur post judicium Dei; ut si Saul bene se egisse, postquam misericordiam non accepit, probetur, injustum, quod ausit, Dei judicium arbitremur : aut si David, accepta misericordia,Deum contempsisse inveniatur , an in eo manserit, in quo misericordiam consecutus est, et, ut utar compendio, uterque necessitatem passus est regni. £t quanta fuit necess-itas David, ut filius ejus vellet eum regno privare! In qua necessitate flens, nudo pede, iter faciebat; ut fugeret rex et dux populi Dei, in tantum humiliatus, ut ct in faciem sibi servo suo maledicenti non responderet; ut per patientiam Deum sibi propitium faceret, per quem reguum sibi credidit reservari (II Reg. xv, 16). Saul autem nec in tali necessitate inventus; quia majus malum est intestinum bellum, quam externum : insuper ferens quia semel et iterum non sit auditus, cum esset indignus, nec in prece perstitit; ut meritum sibi faceret, per quod esset dignus : sed impatiens, et de Dei judicio indignatus, ab idolis quae prius velut nullius momenti damnaverat, auxilium requisivit. Ecce justum esse judicium præscientiæ Dei etiam nolentibus manifestum est. ### English translation (Claude) “So it is not of the one who wills nor of the one who runs, but of God who shows mercy.” Rightly, because what is asked must lie not in the will of the one asking but in the decision of the one giving. For whether it should be given must be weighed by the judgment of the giver; for Saul, when he sinned and asked for pardon, did not receive it (1 Sam 15:24–26); but David, on the other hand, when he sinned and asked to be forgiven, obtained pardon (2 Sam 12:13). From this, certainly, the judgment of God in giving and not giving is to be followed; because he who wills all to be saved does not judge unjustly, justice remaining; for the one who sees the heart knows whether the one asking asks with such a mind as to deserve to receive. And though it is dangerous to examine the judgment of God, yet for the sake of the distrustful, so that their mind may obtain a cure and they may not think God’s judgment unjust, saying, “He calls one and neglects the other,” thinking that in this way those to be condemned can be excused, let us prove this by facts rather than by words; for where there are examples from history, no one dares complain or put forward any excuse. There were two, David and Saul; let us search the histories to see how each of them is found after God’s judgment; so that if Saul is proved to have behaved well after he did not receive mercy, we may think God’s judgment unjust, which we would not dare; or whether David, having received mercy, is found to have despised God, or remained in that in which he obtained mercy. And, to be brief, each suffered the distress of his kingdom. And how great was David’s distress, when his son wished to deprive him of the kingdom! In this distress, weeping, he made his way barefoot, so that the king and leader of God’s people fled, humbled so far that he did not answer even his servant who cursed him to his face; so that by patience he might make God, through whom he believed the kingdom was kept for him, propitious to himself (2 Sam 15:30; 16:5–12). But Saul was not found in such distress, for civil war is a greater evil than foreign war; and besides, because he was not heard once or twice, since he was unworthy, he did not persevere in prayer so as to make for himself a merit by which he would be worthy; but, impatient and indignant at God’s judgment, he sought help from idols, which he had earlier condemned as of no account. Behold, it is manifest even to the unwilling that the judgment of God’s foreknowledge is just. ### Scripture references - Rom 9:16: quotation, high confidence - 1 Sam 15:24: allusion, high confidence - 2 Sam 12:13: allusion, high confidence - 1 Tim 2:4: allusion, medium confidence - 2 Sam 15:30: allusion, high confidence - 2 Sam 16:5: allusion, high confidence - 1 Sam 28:7: allusion, medium confidence ### Translation notes - Allusions: 1 Sam 15:24–26 (Vulg. 1 Kgs); 2 Sam 12:13 (Vulg. 2 Kgs); 2 Sam 15:30; 16:5–12; 1 Sam 28:7 (the medium of Endor, which Ambrosiaster calls idols); 1 Tim 2:4. ### Citation (SBL) Ambrosiaster, Rom. 9.16 (PL 17:135–137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-16). ## Commentary on Romans 9:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-17 - Source: PL 17:137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God kept Pharaoh alive, though already dead in God’s sight, so that the plagues on him would make all nations acknowledge the one God, as Rahab did. ### Latin text Dicit enim Scriptura (Exod. IX, 16) Pharaoni : Quia in hoc ipsum te servavi, ut ostendam in te virtutem meam, et ut nuntietur nomen meum in universa terra. Alii codices sic habent : Ad hoc te suscitavi, ut ostendam in te virtutem meam. Sive servavi, sive suscitavi, unus est sensus; hoc enim dicit, quia cum Pbarao, quod nomen regum erat apud Ægyptios, sicut et apud Romanos reges Augusti appellantar : * hic ergo Pharao cum tantis malis esset reus, ut vita indignus esset; ita in malis suis perduravit, nec se emendare voluit; aestimans aut merito vivere, aut Deum, quem saepe fallendum censebat, ad vindictam dandam impotentem, audit a Deo : Ad hoc te servavi, ut ostendam iti te virtutem meam, et ut nuntjetur nomen meum in universa terra; ut in hoc cæteræ gentes addiscerent non esse alium Deum præter luCc, qui Judaeorum erat, et factus est Christianorum; quamvis et illi Christiani fuerint, et nos nunc simus Judaei propter Judam, ex quo Christus est Secundum carnem; quia Judaei veteres sperando futurum Christum redemptorem, christiani erant : nam Rahab meretrix dicit exploratoribus missis a Jesu Nave, qui prius Auxes dicebatur : Auditce sunt laic virtutes et plagæ, quae factae sunt in Ægypto a Deo D vestro, et conterriti sunt nimis ; timent enim a facie vestra (Josue II, 9). b Ad hoc ergo servatus est Pharao, ut multa signa et plagae ostenderentur in illum quasi jam mortuum. Suscitatus autem dictus est; quia cum apud Deum mortuus esset, modicum tempus accepit, ut vivere videretur; ut esset in cujus paena et vario tormentorum genere usque ad mortem, omnes qui sine Deo erant, metu territi, hunc solum Deum esse cum admiratione maxima faterentur, a quo hæ vindictæ fiunt. Hoc etiam genere antiqui medici in hominibus morte dignis, vel mortis sententiam consecutis, requirebant quomodo prodessent vivis, quæ in homine latebant, apertis; ut his cognoscerent causas ægritudinis, et paena morientis proticeret ad salutem viventis. ### English translation (Claude) “For Scripture says to Pharaoh: For this very reason I have kept you, to show my power in you, and that my name may be proclaimed in all the earth” (Exod 9:16). Other manuscripts have: “For this I raised you up, to show my power in you.” Whether “kept” or “raised up,” the sense is one; for he says this because Pharaoh (which was the name of kings among the Egyptians, as among the Romans kings are called Augusti), this Pharaoh, then, though guilty of such great evils that he was unworthy of life, persisted in his evils and would not amend himself, thinking either that he lived deservedly, or that God, whom he often thought he could deceive, was powerless to inflict punishment; he hears from God: “For this I have kept you, to show my power in you, and that my name may be proclaimed in all the earth”; so that by this the other nations might learn that there is no other God besides this one, who was the God of the Jews and has become the God of the Christians; though they too were Christians, and we now are Jews because of Judah, from whom Christ is according to the flesh; because the Jews of old, by hoping for the Christ to come as redeemer, were Christians. For Rahab the prostitute says to the scouts sent by Joshua son of Nun, who before was called Hoshea: “We have heard of the mighty works and plagues that were done in Egypt by your God, and we are greatly terrified; for they fear before your face” (Josh 2:9–10). Pharaoh, then, was kept for this, that many signs and plagues might be shown on him as one already dead. And he is said to have been raised up because, though he was dead before God, he received a short time to seem alive; so that there would be one in whose punishment and various kinds of torment up to death all who were without God, struck with fear, might confess with the greatest wonder that he alone is God by whom these punishments are done. In this way too the ancient physicians, in men worthy of death or who had received the sentence of death, sought how they might profit the living by opening up what lay hidden in a man; so as to learn from these the causes of sickness, and the punishment of the dying might profit the health of the living. ### Scripture references - Rom 9:17: quotation, high confidence - Exod 9:16: quotation, high confidence - Josh 2:9: quotation, high confidence - Num 13:16: allusion, medium confidence ### Translation notes - Ambrosiaster notes the variant readings “servavi” (“I kept”) and “suscitavi” (“I raised up”). Quotations: Exod 9:16; Josh 2:9–10. The comparison with ancient physicians who dissected condemned men is his. His remark that Christians are Jews and the Jews of old Christians is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.17 (PL 17:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-17). ## Commentary on Romans 9:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-18 - Source: PL 17:137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul voices the objection that God arbitrarily shows mercy and hardens, and answers it from God’s foreknowledge. ### Latin text Igitur cui vult miseretur, et quem vult indurat. Dicis itaque mihi. Ex persona contradicentis loquimur, qui quasi putet Deum, neglecta justitia, alicui gratiosum; ut unum e duobus paribus accipiat, alterum respuat, hoc est, unum compungat, ut credat : alterum induret, ne credat. Cui quidem ex auctoritate respondit, servata tamen justitia, ex supra memorata præscientia dicens : ### English translation (Claude) “So he has mercy on whom he wills, and hardens whom he wills. You will say to me, then.” He speaks in the person of one who contradicts, who thinks that God, neglecting justice, shows favour to someone, so as to accept one of two equals and reject the other, that is, to prick the heart of one so that he believes, and harden the other so that he does not believe. To him he answered from authority, yet keeping justice, by the foreknowledge mentioned above, saying: ### Scripture references - Rom 9:18: quotation, high confidence - Rom 9:19: quotation, high confidence ### Translation notes - Ref 9.18 covers Rom 9:18–19a. ### Citation (SBL) Ambrosiaster, Rom. 9.18 (PL 17:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-18). ## Commentary on Romans 9:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-19 - Source: PL 17:137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God cannot be resisted, but as the good and provident parent of all he wills harm to none and must be just. ### Latin text Quid adhuc quæritur ? Voluntati enim ejus quis resistit? Primum dicit, quia resisti ei non potest; est enim potentissimus ultra omnes. Deinde quia Deus omnium est et parens, et ideo nulli male vult ; quæ fecit enim, incolumia vult manere. Nec enim competit ei, ut injustus sit, cujus benevolentia tanta apparet, ut non solum faceret esse, quæ nou erant; verum ca ipsa vita æterna donaret et gloria, ut opus ejus aliquid majestatis ejus simile haberet. Qui ergo tam providus et bonus est, ambigi non debet quia justus est. ### English translation (Claude) “Why does he still find fault? For who resists his will?” First he says that he cannot be resisted, for he is most powerful beyond all. Then, that God is both the God and parent of all, and therefore wills ill to no one; for he wills the things he made to remain unharmed. Nor is it fitting for him to be unjust, whose benevolence appears so great that he not only made things exist which were not, but even gave these eternal life and glory, so that his work might have something like his majesty. One who is so provident and good, then, must not be doubted to be just. ### Scripture references - Rom 9:19: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 9.19 (PL 17:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-19). ## Commentary on Romans 9:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-20 - Source: PL 17:137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The creature has no right to answer back to its Creator. ### Latin text O homo, tu quia es, qui respondeas Deo! Magna est, inquit, indignitas et præsumptio, hominem respondere Deo in adversis, iniquum justo, malum bono, imperitum perfecto, infirmum fortissimo, corruptibilem incorrupto, mortalem immorLati, servum nequam domino, creaturam cOnditori. Numquid dicit figmentum ei, qui se finxit: Quid me fecisti sic (Esai. XLV, 9)? Hoc de Esaia propheta est, quod hic quasi proprium ponit quo ostendit contra auctorem opus ejus queri non posse; in potestate enim auctoris est qualem velit condere creaturam. ### English translation (Claude) “O man, who are you to answer back to God?” It is great unworthiness and presumption, he says, for man to answer back to God in adversity: the unjust to the just, the bad to the good, the unskilled to the perfect, the weak to the most strong, the corruptible to the incorruptible, the mortal to the immortal, the worthless servant to the master, the creature to the Creator. “Does the thing formed say to him who formed it: Why have you made me so?” (Isa 45:9). This is from the prophet Isaiah, which he sets down here as if his own, by which he shows that a work cannot complain against its maker; for it is in the maker’s power what kind of creature he wishes to make. ### Scripture references - Rom 9:20: quotation, high confidence - Isa 45:9: quotation, high confidence - Isa 29:16: allusion, medium confidence ### Translation notes - Quotation: Isa 45:9 (cf. 29:16). ### Citation (SBL) Ambrosiaster, Rom. 9.20 (PL 17:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-20). ## Commentary on Romans 9:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-21 - Source: PL 17:137 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As a potter makes different vessels from one lump, God has mercy on some sinners and not others, but with justice, not by mere will. ### Latin text An non habet potestatem figulus luti ex eadem massa facere aliud quidem uas in honorem, aliud vero ad contumeliam ? Manifestum est vasa aliqua fieri ad honorem, quæ ad usus honestos sint necessaria : alia vero ad contumeliam, quae instrumento sint culinarum; unius tamen esse substantiae, sed differre voluntate opificis in honore. Ila et Deus, cum omnes ex una atque eadem massa simus in substantia, et cuncti peccatores, alii miseretur, et allerum despicit non sine justitia. In (igulo enim sola voluntas est : in Deo autem voluntas cum justitia ; scit enim cujus debeat misereri,.sicut supra memoravi. ### English translation (Claude) “Or does the potter not have power over the clay, to make from the same lump one vessel for honour and another for dishonour?” It is plain that some vessels are made for honour, which are needed for honourable uses, and others for dishonour, which are kitchen implements; yet they are of one substance, but differ in honour by the will of the maker. So too God, since we are all from one and the same lump in substance, and all sinners, has mercy on one and despises another, not without justice. For in the potter there is will alone; but in God will with justice; for he knows on whom he ought to have mercy, as I mentioned above. ### Scripture references - Rom 9:21: quotation, high confidence - Jer 18:6: allusion, low confidence ### Citation (SBL) Ambrosiaster, Rom. 9.21 (PL 17:137; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-21). ## Commentary on Romans 9:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-22 - Source: PL 17:137–139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s patience, by which he long waited for unbelievers who would not turn, leaves them without excuse. ### Latin text Quod si volens Deus ostendere iram, et manifestare potentiam suam, sustinuit in multa patientia in vasis iræ præparatis in interitum. Ipse sensus est, quia voluntate et longanimitate Dei, quae est patientia, praeparantur infideles ad poenam ; diu enim exspectati converti noluerunt. Ideo ergo exspectati tant, ut inexcusabiles deperirent. Scivit enim Deus bos non credituros. ### English translation (Claude) “But if God, wishing to show wrath and make known his power, endured with much patience the vessels of wrath prepared for destruction.” The sense is that by the will and long-suffering of God, which is patience, unbelievers are prepared for punishment; for, waited for a long time, they would not be converted. They were waited for, then, so that they might perish without excuse. For God knew that they would not believe. ### Scripture references - Rom 9:22: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 9.22 (PL 17:137–139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-22). ## Commentary on Romans 9:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-23 - Source: PL 17:139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s patience prepares the faithful for glory and the persistently wicked for destruction; to “prepare” is to foreknow. ### Latin text Et ut ostenderet ditia. gloriæ suœ in vasis misericordiæ, quat præparavit ad gloriam. Patientia et longanimitas Dei ipsa est, quae sicut malos præparat ad interitum, ita et bonos praeparat ad coronam; boni enim sunt in quibus spes fidei est. Omnes enim sustinet, sciens exitum singulorum; ac per hoc patientia est, quae illos qui ex malo corriguntur, aut in bono perseverantes sunl, praeparat ad gloriam. Divitiæ autem gloriae sunt dignitas multiplex præparata credentibus. Eos antem qui ex bonis fiunt mali, et in coepto malo perdurant, præparat ad interitum. Hoc est autem manifestare potentiam suam in multa patientia; quia computatur non vindicaturus, quia diu dissimulat : cum caeperit vindicare, apparebit ejus potentia; quia cum possit statini vindicare, diu sustinuit, ut perfidi qucri non possint, cum damnantur. Præparare autem unumquemque est præscire quid futurum est. ### English translation (Claude) “And to show the riches of his glory in the vessels of mercy, which he prepared for glory.” It is the very patience and long-suffering of God which, as it prepares the wicked for destruction, so also prepares the good for the crown; for those are good in whom there is the hope of faith. For he bears with all, knowing the end of each; and therefore it is patience that prepares for glory those who are corrected from evil or persevere in good. The riches of glory are the manifold dignity prepared for believers. But those who from good become evil and persist in the evil they began, it prepares for destruction. This is to make known his power in much patience: because he is reckoned as one who will not punish, since he overlooks for a long time; when he begins to punish, his power will appear; because, though he could punish at once, he bore with them long, so that the faithless cannot complain when they are condemned. And to prepare each one is to foreknow what will be. ### Scripture references - Rom 9:23: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 9.23 (PL 17:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-23). ## Commentary on Romans 9:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-24 - Source: PL 17:139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God called and prepared for glory those, Jews and gentiles, whom he knew would persevere. ### Latin text Quos et vocavit nos, non solum ex Juda'is, aed eliam ex gentibus. Hos quos vocavit, præparavit ad gloriam, sive cos qui prope erant, sive illos qui longe, scicns permansuros in fide. ### English translation (Claude) “Us, whom he also called, not only from the Jews but also from the gentiles.” Those whom he called he prepared for glory, whether those who were near or those who were far, knowing that they would remain in the faith. ### Scripture references - Rom 9:24: quotation, high confidence - Eph 2:17: allusion, medium confidence ### Translation notes - Allusion: Eph 2:17 (near and far). ### Citation (SBL) Ambrosiaster, Rom. 9.24 (PL 17:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-24). ## Commentary on Romans 9:25–26 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-25 - Source: PL 17:139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Hosea’s prophecy that “not my people” would be called God’s sons is fulfilled in the gentiles, now God’s people in the Church everywhere. ### Latin text Sicut in Osee dicit : Vocabo non plebem meam, plebem meam; et non dilectam, dilectam. Et erit in loco, ubi vocabuntur non plebs mea; ibi vocabuntur filii Dei vivi. Apertum est istud de gentibus esse prædictum, quæ prius non erat plebs Dei : postea autem ad opprobrium Juda orum miscricordiam accipientes vocatæ sunt plebs Dei : et qui 1 dilecti ante non erant, abdicatis Judæis, adoplati iit filios, et dilecti sunt ; ut in loco iibl hdfi vocabantur plebs Dei, ibi vocarentur filii Def vivi. Prius enim nusqu un vocabantur filii Dci, nisi in Judæa, hoc est, Hierusolymis, ubi domus Dei erat, sicut dicit in Psalmo septuagesimo quinto : Notus in Judæa Deas (Psat. LXXV, 2). Postea antem in prophetia Zachariae : Ponam, inquit, Hierusalem in omnibus gentibus (Zach. XII,2); quia ubique futuri erant filii Dei, et domus Dei in omnibus locis, quae est Ecclesia. Hinc Domihus ait Judæls : Quia tolletur a vobis regnum Dei, et dabitur genti facienti fructus ejus (Matth. XXI, 43), ### English translation (Claude) “As he says in Hosea: I will call not my people my people, and not beloved beloved. And it will be in the place where they were called not my people, there they will be called sons of the living God.” It is clear that this was foretold of the gentiles, who before were not the people of God, but afterwards, receiving mercy to the reproach of the Jews, were called the people of God; and those who before were not beloved, when the Jews were disowned, were adopted as sons and are beloved; so that in the place where they were not called the people of God, there they would be called sons of the living God. For before they were nowhere called sons of God except in Judaea, that is, at Jerusalem, where the house of God was, as he says in the seventy-fifth psalm: “God is known in Judaea” (Ps 76:1). But afterwards, in the prophecy of Zechariah: “I will set Jerusalem,” he says, “among all nations” (Zech 12:2); because there would be sons of God everywhere, and the house of God in all places, which is the Church. Hence the Lord says to the Jews: “The kingdom of God will be taken from you and given to a nation producing its fruits” (Matt 21:43). ### Scripture references - Rom 9:25: quotation, high confidence - Rom 9:26: quotation, high confidence - Hos 2:23: quotation, high confidence - Hos 1:10: quotation, high confidence - Ps 76:1 (75:2 Vulg.): quotation, high confidence - Zech 12:2: quotation, low confidence - Matt 21:43: quotation, high confidence ### Translation notes - Ref 9.25 covers Rom 9:25–26. Quotations: Hos 2:23; 1:10; Ps 76:1 (Vulg. 75:2); Zech 12:2–3 in a free form (uncertain); Matt 21:43. His statement that the Jews were disowned is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.25 (PL 17:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-25). ## Commentary on Romans 9:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-27 - Source: PL 17:139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Isaiah’s saved remnant are the Israelites who believe in Christ; those who reject him violate the very law they claim. ### Latin text Esaias autem clamat pro Israel. Hoe dicit, quia Esaias clamat pro iis, qni credunt in Christum (Esdi. t, 22). III enitn vere sunt Israelitæ, sicut dicit Dominus ad Nathanael : Ecce vere Israelita, in iio dolus non est (Joan. t, 47). Si fuerit numerus filiorum Israel tamquam arena maris, reliquiœ salvœ fient. Recedentibus Judseis a merito et promissione patrum, dnm illam non redpihnt, hi reliquiæ sunt, qui credendo in fide promissionis patribus factæ persistunt, fideles effecti; a Lcge enim recedunt, qui in eum quem Lex solum ad salutem sufficere promisit, non credunt. Igitur apostatæ habeantur necesse est, qui dum Christum non recipiunt, rei sunt violatæ Legis. De maxima itaque multitudine solos credentes dicit salvari, quos praesciit Deus. ### English translation (Claude) “But Isaiah cries out for Israel.” He says this because Isaiah cries out for those who believe in Christ (Isa 10:22). For these are truly Israelites, as the Lord says to Nathanael: “Behold, truly an Israelite, in whom there is no deceit” (John 1:47). “If the number of the sons of Israel is as the sand of the sea, a remnant will be saved.” When the Jews withdraw from the merit and promise of the fathers by not receiving it, these are the remnant who, by believing, persist in faith in the promise made to the fathers, having become faithful; for those withdraw from the law who do not believe in him whom the law promised as alone sufficient for salvation. Those, then, must be held apostates who, by not receiving Christ, are guilty of violating the law. Out of a very great multitude, then, he says that only believers are saved, those whom God foreknew. ### Scripture references - Rom 9:27: quotation, high confidence - Isa 10:22: quotation, high confidence - John 1:47: quotation, high confidence ### Translation notes - Quotations: Isa 10:22; John 1:47. His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.27 (PL 17:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-27). ## Commentary on Romans 9:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-28 - Source: PL 17:139 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The “shortened word” is faith alone, the heart of the law, by which the remnant is saved once the ceremonial law is set aside. ### Latin text Verbum enim consummans et brevians in æquitate; quia verbum breviatum faciet Dominus super terram. Salvari hos promittit, quos reliquos dicit per verbum, quod juste definiens, breviavit Dominus super terram ; convenit enim ut in solo nomine Domini conditoris consequatur salutem creatura, hoc est, per fidem ; quia sublatis omnibus neomeniis, et sabbato, circumcisione, et lege escarum, et oblationibus pecorum, sola fides posita est ad salutem. Quae abbreviata ex Lege est; quia quod in fide est, in Lege habetur quasi principale Legis, dicente Salvatore : De me enim scripsit Moyses (Joan. v, 40). Abbreviata ergo Lege, reliquiæ Judaeorum salvantur : cæteri vero salvari nou possunt, quia per definitionem Dei spernuntur, per quam genus humanum salvare decrevit. ### English translation (Claude) “For completing and cutting short the word in equity; because the Lord will make a shortened word upon the earth.” He promises that those whom he calls the remnant will be saved through the word which the Lord, defining it justly, has shortened on the earth; for it is fitting that the creature should obtain salvation in the name of the Lord the Creator alone, that is, through faith; because, all new moons and sabbath, circumcision, the law of foods and the offerings of cattle being taken away, faith alone has been set down for salvation. This has been abbreviated from the law; for what is in faith is held in the law as the principal thing of the law, the Saviour saying: “For Moses wrote of me” (John 5:46). The law being abbreviated, then, the remnant of the Jews is saved; but the rest cannot be saved, because they are spurned by the definition of God, through which he decreed to save the human race. ### Scripture references - Rom 9:28: quotation, high confidence - Isa 10:23: quotation, high confidence - John 5:46: quotation, high confidence ### Translation notes - Quotations: Isa 10:22–23 (LXX); John 5:46 (Migne gives 5:40). “sola fides posita est ad salutem”: translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.28 (PL 17:139; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-28). ## Commentary on Romans 9:29–30 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-29 - Source: PL 17:139–141 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The “seed” left by God is Christ, without whom Israel would have perished like Sodom; the gentiles, who did not seek the law’s righteousness, attained the greater righteousness of faith in Christ. ### Latin text Ei sicut prædixit Esaias: Nisi Dominus sabaoth reliquisset nobis semen, sicut Sodoma fuissemus, et sicut Gomorrha similes fuissemus (Esai. I, 9), Hoc semen, qnod de omnibus solum relictum et reservatum est ad reformationem generis humani, Christus est, et doctrina ejus, sicut et ipse dicit : Semen est verbum Dei (Luc. VIII, 11). hoc ergo nohis olim promissum, sublatis quæ oneri erant Legis, rcliquit ad redemptionem; ut data remissione peccatorum, a non puniremur a Lege, sicut periit Sodoma. Salvatorem ergo relictum uobis dicit ad suffragium vitæ, quam Lex providere non potuit, quem ab initio Deus nasci decrevit : qui propterea quod solus sine pecc.lto inveniretur, devicto humani generis hoste, omnium peccatu deleret. Hoc et in Apocalypsi Joannis habetur : Quia nemo, ait, dignus inventus est, sive in coelo, sive in terra, qui aperiret librum et signacula ejus; nisi Salvator, qui vicit mortem ( Apoc. v, 3). Hoc ergo est semen, quod olim promissum reservavit Deus, ut tunc fructificaret, quando omnium tam Judæorum quam gentilium peccata repleta erant. Fructus amem ejus est indulgentia peccatorum; nisi enim Christus fuisset reservatus (quem idcirco semen dicit, quia per ipsum reparatum est genus humanum), interisset progenies Abrahæ; eo quod peccatis obruti erant, et Lex eis prodesse non potuit. Idcirco hunc sequendum docet, qui praesidinm contum vitae. Quid ergo dic emus ? Quod gentes quæ non sectabantur justitiam, comprehenderunt justitiam : justitiam autem quae ex fide est. Quoniam justitia est in Lege, quae credita mundo est, quae prohibet peccari; idcirco gentes non hanc justitiam dicit comprehendisse, quæ natura magistra dignoscitur, sed eam justitiam quæ ex fide est Christi; Deo enim hæc vera justitia est, et permanens, si agnoscatur. Quid euim est tam justum, qnam cognoscere Deum Pairem, ex quo sunt omnia : et Christum Filium ejus, per qaem suut omnia (I Cor. VIII, 6)? Prima ergo hæc justitia cst agnoscere Creatorem, deinde custodire quae praecepit. Gentes ergo quæ prius non requirehant justitiam, id est, Legem, quæ Creatori testimonium perhibebat, veniente Christo, invenerunt justitiam superabundantem plus quam scribarum et pharisæorum. Qui euim tunc quod minus est, non sectabantur, comprehenderunt postea quod majus est: Judici autem in Lege positi, qui proGcere magis debuerant, deterioraverunt. ### English translation (Claude) “And as Isaiah foretold: Unless the Lord of hosts had left us a seed, we would have become like Sodom, and been made like Gomorrah” (Isa 1:9). This seed, which alone of all was left and kept for the reformation of the human race, is Christ and his teaching, as he himself says: “The seed is the word of God” (Luke 8:11). This, then, long ago promised to us, he left for redemption, the burdens of the law being taken away; so that, remission of sins being given, we might not be punished by the law, as Sodom perished. He says, then, that the Saviour was left to us as a support for life, which the law could not provide, whom God decreed from the beginning should be born; who, because he alone was found without sin, having conquered the enemy of the human race, might blot out the sin of all. This is found in the Apocalypse of John too: “For no one,” it says, “was found worthy, in heaven or on earth, to open the book and its seals” except the Saviour, who conquered death (Rev 5:3–5). This, then, is the seed which God kept, long ago promised, to bear fruit when the sins of all, Jews as well as gentiles, had become full. And its fruit is the forgiveness of sins; for had not Christ been kept (whom he calls a seed for this reason, that through him the human race was restored), the offspring of Abraham would have perished, because they were buried by sins and the law could not profit them. Therefore he teaches that he is to be followed, who has given the protection of life. (Verse 30.) “What, then, shall we say? That the gentiles, who did not pursue righteousness, have attained righteousness, but the righteousness which is from faith.” Since there is righteousness in the law, which was entrusted to the world, and which forbids sinning, he says that the gentiles attained not this righteousness, which is recognized with nature as teacher, but the righteousness which is from faith in Christ; for this is true and abiding righteousness with God, if it is acknowledged. For what is so righteous as to know God the Father, from whom are all things, and Christ his Son, through whom are all things (1 Cor 8:6)? This, then, is the first righteousness, to acknowledge the Creator; then, to keep what he commanded. The gentiles, then, who before did not seek righteousness, that is, the law which bore witness to the Creator, at the coming of Christ found a righteousness abounding more than that of the scribes and Pharisees. For those who then did not pursue what is less, afterwards attained what is greater; but the Jews, placed in the law, who ought to have made more progress, grew worse. ### Scripture references - Rom 9:29: quotation, high confidence - Rom 9:30: quotation, high confidence - Isa 1:9: quotation, high confidence - Luke 8:11: quotation, high confidence - Rev 5:3: quotation, high confidence - Rev 5:5: allusion, medium confidence - 1 Cor 8:6: quotation, high confidence - Matt 5:20: allusion, high confidence ### Translation notes - Ref 9.29 covers Rom 9:29–30. Quotations: Isa 1:9; Luke 8:11; Rev 5:3–5; 1 Cor 8:6. Allusion: Matt 5:20. The closing sentence of the seed discussion (“qui praesidinm contum vitae”) is garbled in the OCR; translated by sense. ### Citation (SBL) Ambrosiaster, Rom. 9.29 (PL 17:139–141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-29). ## Commentary on Romans 9:31 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-31 - Source: PL 17:141 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Faith fulfils the law; Israel, clinging to its ceremonies and rejecting Christ, failed to reach the law’s goal. ### Latin text Nam Israel sectando Legem justitiæ, iit Legem justitiæ non pervenit. Perfectio Legis fides esi, quam gentes apprehendentes, totam Legem implere videntur. Judaei autem dum per iavidiam Salvatori non credunt, justitiam quae in Lege mandata est, vindicantes, id est, sabbatum, circumcisionem, etc., in Legem uon pervenerunt, hoc cst, Legem non per fecerunt: et qui non perficiunt Legem, rei sunt juxta Legem. Hic enim implet Legem, qui a lege Moysi pervenit ad fidem Christi. ### English translation (Claude) “But Israel, pursuing the law of righteousness, did not arrive at the law of righteousness.” The perfection of the law is faith; the gentiles, grasping it, are seen to fulfil the whole law. But the Jews, while out of envy they do not believe the Saviour, claiming the righteousness commanded in the law, that is, sabbath, circumcision and so on, did not arrive at the law, that is, did not fulfil the law; and those who do not fulfil the law are guilty according to the law. For he fulfils the law who has come from the law of Moses to faith in Christ. ### Scripture references - Rom 9:31: quotation, high confidence ### Translation notes - His charge of envy is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.31 (PL 17:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-31). ## Commentary on Romans 9:32 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-32 - Source: PL 17:141 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Israel failed by seeking justification through ceremonial works given for their hardness of heart; the new covenant of forgiveness through Christ replaces that burden. ### Latin text Quare? Quia non ex fide, aed qnasi ex operibus : Spernentes enim fidem quæ, sicut dixi , perfectio Legis est, ex operibus Legis justificari se dicebant, id est, per sabbatum, neomenias, circumcisionem, etc., immemorcs Scriptura: dicentis, quia Justus ex fide vivit (Habac. II, 4). Justitia autem Legis idcirco dicitur, quia justo judicio Dei hæc Judæis dala sunt propter duritiam cordis illorum; ut si mustelam forte quis mortuam calcasset, aut tetigisset aliqua morticinia, aut si sorex in vas ruisset, immundum diceretur (Levit. xi, 29) : quod magna cum sollicitudine observantes, ex quacumque causa incurrebant, at immundi essent. Si amem saoguis mustelæ pavimentum maculasset, non levi cura expiandum erat, et uta cibis melioribus abstineretur. Sabbatum vero et circuMcisio propriam habueruat justitiam tempore suo; quia in figura data sunt. Hoc Dominus per Ezechielem propbelam ostendit, inter caetera dicens : Propterea dedi illis præcepta non bona (Ezech. xx, 25); quia erant irreverentes et infidi. In adventu autem Christi, qnia salutare donum erat daturas, por Hieramiam praedicat, dicens : Dabo illis Testamentum novem, non quale dedi patribus illorum (Jerem. xxxi, 52). Hoc testamentum Legem vocat, in quam non pervenerunt, sicut supra nemoravi. Nam cum gentibus quæ erediderant, hanc sarcinam observationis Judtei eredentes vellent imponere, tunc apostolus Petrus ait: Quid imponitis jugum asper cervicem fratrum , quod neque nos, neque patres nostri portare potuerunt (Actor. xv, 10)? A tempore enim Christi indulgentia dala est promissa in Lege; ait enim Esalas prophetA: Veniet ex Sion qui eripiat, et evertat impietatem ab Jacob. Et hoc illis ante testamentum, cum abstulero peccata eorum (Esai. LIX, 20), hoc est, novum testamentum a Dec promissum a! Christo. ### English translation (Claude) “Why? Because not from faith, but as if from works.” For spurning faith, which, as I said, is the perfection of the law, they said they were justified by the works of the law, that is, by sabbath, new moons, circumcision and so on, unmindful of Scripture which says, “The righteous lives from faith” (Hab 2:4). It is called the righteousness of the law because these things were given to the Jews by the just judgment of God because of the hardness of their heart: so that if perhaps someone trod on a dead weasel, or touched any carcasses, or if a mouse fell into a vessel, it was called unclean (Lev 11:29–33); and observing this with great anxiety, they incurred it from whatever cause, so as to be unclean. And if the blood of a weasel stained the floor, it had to be expiated with no light care, and one had to abstain from better foods. But the sabbath and circumcision had their own righteousness in their time, because they were given as a figure. The Lord showed this through the prophet Ezekiel, saying among other things: “Therefore I gave them precepts that were not good” (Ezek 20:25), because they were irreverent and faithless. But at the coming of Christ, because he would give a saving gift, he proclaims through Jeremiah, saying: “I will give them a new covenant, not like the one I gave to their fathers” (Jer 31:31–32). This covenant he calls the law at which they did not arrive, as I mentioned above. For when the Jewish believers wished to impose this burden of observance on the gentiles who had believed, the apostle Peter then said: “Why do you place a harsh yoke on the neck of the brothers, which neither we nor our fathers could bear?” (Acts 15:10). For from the time of Christ the forgiveness promised in the law has been given; for the prophet Isaiah says: “There will come from Zion one who will deliver and turn away ungodliness from Jacob. And this is my covenant with them, when I take away their sins” (Isa 59:20–21), that is, the new covenant promised by God through Christ. ### Scripture references - Rom 9:32: quotation, high confidence - Hab 2:4: quotation, high confidence - Lev 11:29: allusion, high confidence - Ezek 20:25: quotation, high confidence - Jer 31:31: quotation, high confidence - Jer 31:32: quotation, high confidence - Acts 15:10: quotation, high confidence - Isa 59:20: quotation, high confidence - Isa 27:9: quotation, medium confidence - Matt 19:8: echo, low confidence ### Translation notes - Ref 9.32 covers Rom 9:32a; the stone quotation (9:32b–33) follows in 9.33. Quotations: Hab 2:4; Lev 11:29–33; Ezek 20:25; Jer 31:31–32 (Migne gives 31:52); Acts 15:10; Isa 59:20–21 with 27:9. His view of the ceremonial law as given for hardness of heart is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.32 (PL 17:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-32). ## Commentary on Romans 9:33 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/9-16/#p-9-33 - Source: PL 17:141 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christ is the stone of stumbling in Zion, the stone of Daniel cut without hands, that is, born of a virgin; the Jews stumbled at his body and would not see God at work in it. ### Latin text Offenderunt in lapidem offensionis, sicut scriptum est: Ecce pono in Sion lapidem offensio nis, et petram scandali; et qui crediderit in illum, non confundetur. Hoc in Esaia habetur (Esai. VIII, 14; XXVIII, 6). Multorum relatione compertum est in petra vel lapide Christum esse significalum; Daniel enim propheta lapidem hunc dicit, qui abscissus a monte sine manibus percussit et comminuit omnia regna, et replevit omnem terram, quod evidenter de Christo dictum est (Dan. II, 34). Et in Lege petra de qua fluxerunt aquae, Christus a est appellatus : Petra autem, inquit, erat Christus. Et Petrus apostolus inter caetera ad Judaeos ait : Hic eat tapis, qui reprebatua eat a vobis ædificantibus ( I Cor. x, 4 ). Offensio ergo posita in Sion Christus est (Actor. IV, 11). Sion vero altitudo est, sive civitas ipsa Hierusalem, quae propter notitiam Dei non immerito excelsa dicta est, in qua Salvator a Deo Patre suo positus praedicator, offensio factus est Judaeis, dum se Fitium Dei praedicat, natus de Spiritu sancto ex muliere. Per corpus autem ejus scandalum passi sunt, et dicebant : Nonne mater ei fratres ejus apud nos sunt ? Quomodo ergo hic dicit: Quia de cœlo descendi (Joan. VI, 42)! Nolebant enim verba gestis comparare, ut pelinde agnoscerent non absUrdum esse, quod dicebat de caelo se descendisse; quasi corpus operaretur, et non Deos latens, operibus tamen se prodens in corpore. Petra ergo haec scandalum est Judaeis et offensio : quae petra sine dubio corpus intelligitur Salvatoris. Haec excisa sine manibus, propterea quia sine viro deSpiritu sancto facta de virgine est. ### English translation (Claude) “They stumbled on the stone of stumbling, as it is written: Behold, I place in Zion a stone of stumbling and a rock of offence; and whoever believes in him will not be put to shame.” This is found in Isaiah (Isa 8:14; 28:16). It has been learned from the testimony of many that Christ is signified by the rock or stone. For the prophet Daniel speaks of this stone, which, cut from the mountain without hands, struck and crushed all kingdoms and filled the whole earth, which was plainly said of Christ (Dan 2:34–35). And in the law the rock from which waters flowed is called Christ: “And the rock,” he says, “was Christ” (1 Cor 10:4). And the apostle Peter says among other things to the Jews: “This is the stone which was rejected by you the builders” (Acts 4:11). The stumbling placed in Zion, then, is Christ. And Zion is a height, or the very city of Jerusalem, which because of the knowledge of God is not undeservedly called lofty; in which the Saviour, placed by God his Father as a preacher, became a stumbling to the Jews, while he proclaims himself the Son of God, born of the Holy Spirit from a woman. And through his body they took offence and said: “Are not his mother and brothers with us? How then does he say: I came down from heaven?” (John 6:42). For they would not compare his words with his deeds, so as to recognize that it was not absurd when he said he had come down from heaven; as if the body worked, and not God hidden, yet revealing himself by works in the body. This rock, then, is a scandal and a stumbling to the Jews; and the rock is without doubt understood as the Saviour’s body. It was cut out without hands because it was made from a virgin by the Holy Spirit without a man. ### Scripture references - Rom 9:33: quotation, high confidence - Isa 8:14: quotation, high confidence - Isa 28:16: quotation, high confidence - Dan 2:34: allusion, high confidence - Dan 2:35: allusion, high confidence - 1 Cor 10:4: quotation, high confidence - Acts 4:11: quotation, high confidence - John 6:42: quotation, high confidence - Matt 13:55: allusion, medium confidence ### Translation notes - Quotations: Isa 8:14; 28:16; 1 Cor 10:4; Acts 4:11; John 6:42; allusion Dan 2:34–35 (Migne’s marginal references are misplaced). His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 9.33 (PL 17:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/9-33). ## Commentary on Romans 10:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-1 - Source: PL 17:141 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul shows his love for the Jews and their zeal, while teaching that the time for keeping the law has passed. ### Latin text Fratres, voluntas quidem cordis mei, et obsecratio fit ad Deum pro illis in salutem; testimotrium enim perhibeo illis, quod œmulationem Dei habent, sed non secundum agnitionem. Quoniam a Lege b vult eos auferre, credentes quia velamen est Ju. dæis; ne hoc odio Judaismi facere videretur, ostendit affectum suum circa illos, et Legi dat multum : sed docet tempus jam servandæ Legis non esse; ac per hoc providere sc illis velle testatur, si modo andiant illum, ac probent suum noa esse inimicum; quando ct testimonium perhibet illis nobilitatis et traditionis paternæ. ### English translation (Claude) “Brothers, the desire of my heart and my prayer to God is for them, for their salvation; for I bear them witness that they have zeal for God, but not according to knowledge.” Since he wishes to take them away from the law, believing that it is a veil for the Jews, lest he seem to do this out of hatred of Judaism, he shows his affection toward them and gives much to the law; but he teaches that it is no longer the time for keeping the law; and therefore he testifies that he wishes to provide for them, if only they will listen to him and recognize that he is not their enemy; since he also bears them witness to their nobility and the tradition of their fathers. ### Scripture references - Rom 10:1: quotation, high confidence - Rom 10:2: quotation, high confidence - 2 Cor 3:14: allusion, medium confidence ### Translation notes - Ref 10.1 covers Rom 10:1–2. Allusion: 2 Cor 3:14–15 (the veil). ### Citation (SBL) Ambrosiaster, Rom. 10.1 (PL 17:141; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-1). ## Commentary on Romans 10:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-3 - Source: PL 17:141–143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Some Jews rejected Christ through ignorance, not malice, preferring their own righteousness from the law to Christ, who is God’s righteousness. ### Latin text Ignorantes enim Dei justitiam, et suam quærentes constituere, justitiæ Dei non sunt subjecti. Per ignorantiam dicit illos non credidisse in Christum , aemulationem quidem Dei habentes, sed voluntatem et consilium ejus nescientes, contra Deum agebant, quem se defendere testabantur. De his dicit, qui non malevolentia et invidia , sed errore Christum nou receperunt. Quibus et Petrus aposto- Jus dicit: Scio, fratres, quia per ignorantiam gessistis hoc malum, sicut et principes vestri (Actor. HI, i7); ignorantes enim hunc esse Christum, quem promiserat Deus, alterum exspectandum dicebant. Huie justitias suas, quas ex Lege habebant, anteponentes, qui est Dei justitia in lide. Justitia enim ipse est, quia quod promiserat Deus, in ipso implevil. ### English translation (Claude) “For, not knowing the righteousness of God and seeking to establish their own, they have not submitted to the righteousness of God.” He says that through ignorance they did not believe in Christ; having zeal for God indeed, but not knowing his will and counsel, they acted against God, whom they declared they were defending. He speaks of those who did not receive Christ not from malice and envy but from error. To them the apostle Peter too says: “I know, brothers, that you did this evil through ignorance, as did your rulers” (Acts 3:17); for not knowing that this was the Christ whom God had promised, they said another was to be awaited. To him, who is the righteousness of God in faith, they preferred their own righteousnesses, which they had from the law. For he is righteousness, because in him God fulfilled what he had promised. ### Scripture references - Rom 10:3: quotation, high confidence - Acts 3:17: quotation, high confidence - 1 Cor 1:30: allusion, low confidence ### Translation notes - Quotation: Acts 3:17. ### Citation (SBL) Ambrosiaster, Rom. 10.3 (PL 17:141–143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-3). ## Commentary on Romans 10:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-4 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Since no one was justified by keeping the law, faith in Christ was given as the law’s perfection, standing for the whole law and prophets. ### Latin text Finis enim Legis Christus ad justitiam omni credenti. Hoc dicit, quia perfectionem Legis habet, qui credit in Christum. Cum enim nullus justificaretur ex Lege, quia nemo implebat Legem, nisi qui speraret n in promisso Christo; fides posita est, quæ cederet perfectioni Legis ; ut omnibus prætermissis, fides satisfaceret pro lota Lege et prophetis. ### English translation (Claude) “For Christ is the end of the law for righteousness to everyone who believes.” He says this because one who believes in Christ has the perfection of the law. For since no one was justified by the law, because no one fulfilled the law except one who hoped in the promised Christ, faith was established, which would stand for the perfection of the law; so that, all else being set aside, faith would satisfy for the whole law and the prophets. ### Scripture references - Rom 10:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 10.4 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-4). ## Commentary on Romans 10:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-5 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Keeping the law of Moses kept people from guilt only for the present. ### Latin text Sloyses enim scribit justitiam quæ ex Lege est, quia qui fecerit ea homo, vivet in eis (Levit. XVIII, 5). Hoc dicit, quia justitia legis Moysis reos illos non faciebat ad tempus, si servaretur, id est, vivebant faciendo Legem; debitores enim erant. b Hoc dictum est in Numeris et in Levitico. ### English translation (Claude) “For Moses writes of the righteousness that is from the law, that the man who does these things will live in them” (Lev 18:5). He says this because the righteousness of the law of Moses, if kept, did not make them guilty for the time being; that is, they lived by doing the law, for they were debtors. This is said in Numbers and in Leviticus. ### Scripture references - Rom 10:5: quotation, high confidence - Lev 18:5: quotation, high confidence ### Translation notes - Quotation: Lev 18:5. ### Citation (SBL) Ambrosiaster, Rom. 10.5 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-5). ## Commentary on Romans 10:6–7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-6 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The righteousness of faith does not doubt that Christ descended to the underworld, freed those who hoped in him, and ascended; such faith, unlike fear of the law, is rewarded by God. ### Latin text Quæ autem ex fide est justitia, sic dicit: Ne dixeris in corde tuo : Quis ascendit in cœlum (Deut. xxx, 12)? Hoc in Deuteronomio dictum est, quod hic interpretatur Apostolus dc Christo, dicens : Hoc eat Christum deducere. Aut quis descendit in abyssum? Hoc est, Christum ex mortuis reducere. Hoc proprium Apostoli est. Itaquc justitiam hanc dicit esse fidei, si non dubitetur de spe Dei, quæ in Christo est; ne diffidens dicat : Quis potuit ascendere in coelum? quia ideo passus est, ut exspoliatis inferis virtute Patris, devicta morte resurgens, cum animabus ereptis in caelum ascenderet. Ominis enim quicumque viso Salvatore apud inferos , speravit de illa salutem, liberatus est, Petro apostolo boc testante; dicit enim quia et mortuis praedicatus est ( I Petr. IV, 6). Qui de his ergo in corde suo non dubi- C tat, justificatus est ex fide. Ex lege autem justificari timor facit; timet enim legem, quia videt illam prenam inferre peccantibus. Ideo non magna justitia legis est, nec meritum collocat apud Deum, sed ad præsens : fides autem quia incredulis stultitia, mercedem habet apud Deum, de quo quod non videtur, speratur. ### English translation (Claude) “But the righteousness that is from faith speaks thus: Do not say in your heart: Who has ascended into heaven?” (Deut 30:12). This is said in Deuteronomy, which the apostle here interprets of Christ, saying: “That is, to bring Christ down.” “Or who has descended into the abyss? That is, to bring Christ back from the dead.” This is the apostle’s own. So he says that this is the righteousness of faith, if there is no doubt about the hope of God which is in Christ; lest one who distrusts should say: Who could ascend into heaven? For he suffered for this, that, the underworld having been despoiled by the power of the Father, rising after death was conquered, he might ascend into heaven with the souls he had rescued. For every one who, on seeing the Saviour in the underworld, hoped for salvation from him was freed, as the apostle Peter testifies; for he says that the gospel was preached to the dead too (1 Pet 4:6). One, then, who does not doubt these things in his heart has been justified by faith. But fear makes one justified by the law; for one fears the law because he sees that it inflicts punishment on sinners. Therefore the righteousness of the law is not great, nor does it lay up merit with God, except for the present; but faith, because it is foolishness to unbelievers, has a reward with God, from whom what is not seen is hoped for. ### Scripture references - Rom 10:6: quotation, high confidence - Rom 10:7: quotation, high confidence - Deut 30:12: quotation, high confidence - Deut 30:13: allusion, medium confidence - 1 Pet 4:6: allusion, high confidence - Eph 4:8: allusion, medium confidence - 1 Cor 1:23: echo, low confidence ### Translation notes - Ref 10.6 covers Rom 10:6–7. Quotations: Deut 30:12–13; 1 Pet 4:6. Ambrosiaster’s teaching that Christ freed from the underworld all who hoped in him is translated as written. Allusion: Eph 4:8–9. ### Citation (SBL) Ambrosiaster, Rom. 10.6 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-6). ## Commentary on Romans 10:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-8 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The word of faith is near because what we believe accords with the nature of the soul, in which seeds of knowledge of the Creator are planted. ### Latin text Sed quid dicit Scriptura? Prope est verbum in ore tuo, et in corde ruo (Deut. xxx, U). Hoc seriptum est in Deuteronomio, quia non est longe ab animo nostro vel ore, quod nobis dicitur, ut credamus; quamvis enim oculis non videatur, a natura tamen animan rum et loquendi ratione non discordat, quod credimus. In ipsa enim natura inserta sunt velut semina, quæ auditu et voluntate c exculta fructificant testimonium Creatoris. ### English translation (Claude) “But what does Scripture say? The word is near, in your mouth and in your heart” (Deut 30:14). This is written in Deuteronomy: that what we are told to believe is not far from our mind or mouth; for though it is not seen with the eyes, what we believe does not disagree with the nature of souls and the reason of speech. For in nature itself there are planted, as it were, seeds which, cultivated by hearing and will, bear fruit, the testimony of the Creator. ### Scripture references - Rom 10:8: quotation, high confidence - Deut 30:14: quotation, high confidence ### Translation notes - Quotation: Deut 30:14. ### Citation (SBL) Ambrosiaster, Rom. 10.8 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-8). ## Commentary on Romans 10:9–10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-9 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The rule of faith is to believe that Jesus is Lord, raised and ascended with his body, and to confess it openly, not as the rulers who believed in secret. ### Latin text Hoc est verbum fidei, quod prædicamus. Nullum opus dicit Legis, sed solam fidem dandam in causa Christi. Quia si confitearis in ore tuo Dominum letum, et credideris in corde tuo quod Deus illum excitavit, salvus eris. Corde enim creditur ad justitiam, ore autem confessio fil ad salutem. Quaecumque superius locutus est, hic illa manifestavit, hanc esse regulam fidei, credere Dominum esse Jesum, et non erubescere profiteri quia Deus illum ex mortuis reducens, deduxit illum in caelum cum corpore, unde venerat incarnandus; ne incurrat sententiam Evangelicam dicentem : Multi, inquit, ex principibus crediderunt in Jesum, aed palam non profitebanlur propter Judæos. Maluerunt enim gloriam hominum magis, quam gloriam Dei (Jonn. XII, 42). ### English translation (Claude) “This is the word of faith which we preach.” He says that no work of the law, but faith alone, is to be given in the matter of Christ. “That if you confess with your mouth the Lord Jesus, and believe in your heart that God raised him, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.” Whatever he said above, here he has made it plain that this is the rule of faith: to believe that Jesus is Lord, and not to be ashamed to profess that God, bringing him back from the dead, led him into heaven with the body, from where he had come to be incarnate; lest one incur the sentence of the Gospel which says: “Many of the rulers believed in Jesus, but did not profess it openly because of the Jews. For they loved the glory of men more than the glory of God” (John 12:42–43). ### Scripture references - Rom 10:8: quotation, high confidence - Rom 10:9: quotation, high confidence - Rom 10:10: quotation, high confidence - John 12:42: quotation, high confidence - John 12:43: quotation, high confidence ### Translation notes - Ref 10.9 covers Rom 10:8b–10. “sed solam fidem dandam”: translated as written. Quotation: John 12:42–43. ### Citation (SBL) Ambrosiaster, Rom. 10.9 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-9). ## Commentary on Romans 10:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-11 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers in Christ will not be shamed at the judgment, when their faith, thought foolish, is shown to be true and wise. ### Latin text Dicit enim Scriptura per Esaiam: Ontnis qui credit in illum, non confundetur (Esai. XXVIII, 16). Dum enim examen coeperit fieri omnium rerum in die judicii, etomnia falsa commenta vel dogmata in confusionem deduci; tune in Christum credentes tripudiabunt, videntes omnibus manifestari quia quod crediderunt,vcrum est: et prudens, quod stultum putabatur. Aspicient enim inter cæteros se solos gloriosos et prudentes, qni aestimati fuerant contemptibiles et stulti. Illic est enim vera approbatio, ubi remuneratio et condemnatio. ### English translation (Claude) “For Scripture says through Isaiah: Everyone who believes in him will not be put to shame” (Isa 28:16). For when the examination of all things begins on the day of judgment, and all false inventions and doctrines are brought to confusion, then those who believe in Christ will exult, seeing it made plain to all that what they believed is true, and wise what was thought foolish. For they will see themselves alone glorious and wise among the rest, who had been thought contemptible and foolish. For there is the true approval, where there is reward and condemnation. ### Scripture references - Rom 10:11: quotation, high confidence - Isa 28:16: quotation, high confidence ### Translation notes - Quotation: Isa 28:16. ### Citation (SBL) Ambrosiaster, Rom. 10.11 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-11). ## Commentary on Romans 10:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-12 - Source: PL 17:143 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: There is no salvation for Jew or Greek without Christ, Lord of all, who is rich toward those who keep calling on him in prayer after believing. ### Latin text Non enim est distinctio Judæi, et Græci. Generaliter omnes aut confundi propter diffidenliam dicit, aut sublimari causa credulitatis; quia sine Christo apud Deum nulla salus est, immo poena est, aut mors. Nec enim Judæos commendare poterit prærogativa Patrum ; aut enim legislatio, qui meritum et promissionem Patrum non receperunt. Gentes autemnullum habent testimoniam, quo vel secundum carnem commendentur, nisi credant in Christum. Nam idem Domnus omnium, dives in omnibus, qui invocant illum. Manifestum est ad omnes hoc pertinere, sive Judxos sive Graecos; qnia sine invocatione Domini Christi nemo vivit apud Deum. Cum ergo omnium Dominus sit, consentiente Petro apostolo, et dicente : Hic eat, inquit, omnium Dominus; dives tamen non est, nisi in iis qui invocant illum, quia ipsi accipient remunerationem. Perfidis vero non est dives; quia participes non sunt bonorum ejus; neque enim accipient, quod daturum illum non crediderunt. Et tamen non dixit Deum divitem credentibus, sed invocantibus illum; ut postquam credidit, non desinat animus id postulare, quod a Deo semper doctus est postulandum, a sicut in Evangelio secundum Lucæ tenetur scriptum propter adversarium, quia subtilis ei versutus est, semper orandum esse: credentibus autem sola datur remissio peccatorum. Sequitur autem ut precibus deditus liberetur a malo, et possit consequi quod promisit Deus toto corde vigilantibus (Luc. XVIII, i et seq.). ### English translation (Claude) “For there is no distinction of Jew and Greek.” He says that in general all are either put to shame because of distrust or exalted because of belief; for without Christ there is no salvation with God, but rather punishment or death. For neither the prerogative of the fathers nor the giving of the law can commend the Jews, who did not receive the merit and promise of the fathers. And the gentiles have no testimony by which they may be commended even according to the flesh, unless they believe in Christ. “For the same Lord of all is rich toward all who call on him.” It is plain that this pertains to all, whether Jews or Greeks; because without calling on the Lord Christ no one lives before God. Since, then, he is Lord of all, as the apostle Peter agrees, saying, “He is Lord of all,” yet he is rich only in those who call on him, because they will receive the reward. But to the faithless he is not rich, because they are not partakers of his goods; for they will not receive what they did not believe he would give. And yet he did not say that God is rich to those who believe, but to those who call on him; so that after one has believed, the mind may not cease to ask for what it has been taught by God always to ask; as it is held written in the Gospel according to Luke, that because of the adversary, since he is subtle and cunning, one must always pray. For to those who believe only the remission of sins is given; but it follows that one devoted to prayer is freed from evil and can obtain what God has promised to those who keep watch with their whole heart (Luke 18:1ff.). ### Scripture references - Rom 10:12: quotation, high confidence - Acts 10:36: quotation, high confidence - Luke 18:1: allusion, high confidence - 1 Pet 5:8: echo, low confidence ### Translation notes - Quotations: Acts 10:36; allusions Luke 18:1–8; 1 Pet 5:8 (the subtle adversary). ### Citation (SBL) Ambrosiaster, Rom. 10.12 (PL 17:143; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-12). ## Commentary on Romans 10:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-13 - Source: PL 17:143–145 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The Lord on whom believers call is the Son, called Angel and God, who appeared to Moses; but one must believe and hear the preacher in order to call on him. ### Latin text Omnis enim quicumque invocaverit nomen Domini, salvus erit.e In Michæa dictum est. Ipse enim Deus, qui visus est Moysi, dicit: Nomen mihi Dominu, eat ( Exod. v!, 3). Hic est Filius Dei, qui ideo et Angelus et Deus esse dictus est; ut non ipse esse, a quo sunt omnia, putaretur: sed hic esse per quem sunt omnia, ut ad id pertineat, quia Deus dictus est, quod unum sunt Pater et Filius : Angelus autem ad hoc, quia nuntius promissæ salutis est missus a Patre. Et missus ideo dicitur, ut non ipse Pater esse credatur, sed ab eo genitus. Ideoque quicumque invocaxerit nomen Domini salvus erit. Hoc sensu et Moyses locutus est: Quicumque, ait, non audierit prophetam illum, exterminabitur de plebe (Deut. XVIII, 18, i9). Si ipse est omnium Dominus, ipse invocatur a servis. Et quia verum est, adjecit : Vers. 14,) Quomodo ergo invocabunt, in quem non crediderunt? a Certe Christo non credunt Judæi ipsi, quem dixit Dominum. lloc sequitur, quod supra dixi, quia prius credendum est, ut sit fiducia postulandi. Aut quomodo credent ei, quem non audierunt? Apertam est non posse credi illi, cui obcdientia denegatur. Quomodo autem audient sine prædicante? Nec hoc obscurum est; quia qui pi aedicanli resistit, auctorem ejus non recipit. ### English translation (Claude) “For everyone, whoever calls on the name of the Lord, will be saved.” This was said in Micah. For God himself, who appeared to Moses, says: “My name is the Lord” (Exod 6:3). This is the Son of God, who is called both Angel and God for this reason: so that he might not be thought to be the one from whom are all things, but the one through whom are all things; so that his being called God pertains to this, that the Father and the Son are one; and Angel to this, that he was sent by the Father as messenger of the promised salvation. And he is said to be sent for this reason, that he may not be believed to be the Father himself, but begotten by him. And therefore whoever calls on the name of the Lord will be saved. In this sense Moses too spoke: “Whoever,” he says, “will not listen to that prophet will be destroyed from the people” (Deut 18:18–19). If he is Lord of all, he is called on by his servants. And because this is true, he added: (Verse 14.) “How, then, will they call on one in whom they have not believed?” The Jews certainly do not believe Christ, whom he called Lord. This follows what I said above, that one must first believe in order to have confidence to ask. “Or how will they believe him whom they have not heard?” It is clear that one cannot believe him to whom obedience is refused. “And how will they hear without one preaching?” Nor is this obscure; for one who resists the preacher does not receive his author. ### Scripture references - Rom 10:13: quotation, high confidence - Rom 10:14: quotation, high confidence - Joel 2:32: quotation, high confidence - Exod 6:3: quotation, high confidence - Deut 18:18: quotation, medium confidence - Deut 18:19: quotation, high confidence - Acts 3:23: allusion, medium confidence - John 10:30: allusion, low confidence ### Translation notes - Ref 10.13 covers Rom 10:13–14. The quotation is Joel 2:32, which Ambrosiaster attributes to Micah. Quotations: Exod 6:3; Deut 18:18–19; allusion Acts 3:23. His identification of the Lord who appeared to Moses with the Son is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 10.13 (PL 17:143–145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-13). ## Commentary on Romans 10:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-14 - Source: PL 17:145 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: True preachers must be sent by Christ, as the prophet speaks of the beautiful feet of those who announce peace. ### Latin text Aut quomodo prædicabunt, nisi mittantur? Ncque istud recipit quæstionem; quia non erunt veri apostoli, nisi a Christo mittantur, nec poterunt praedicare sinc auctore; nulla enim his signa virtutum perhibent testimonium. Sicut scriptum est: Quam speciosi pedes evangelixantium pacem, evangelizantium bona! Hoc propheta dicit Nahum ### English translation (Claude) “Or how will they preach unless they are sent?” Nor does this admit of question; for they will not be true apostles unless they are sent by Christ, nor will they be able to preach without an author; for no signs of mighty works bear witness to them. “As it is written: How beautiful are the feet of those who announce peace, who announce good things!” The prophet Nahum says this. ### Scripture references - Rom 10:15: quotation, high confidence - Isa 52:7: quotation, high confidence - Nah 1:15: quotation, medium confidence ### Translation notes - Ref 10.14 contains the lemma of Rom 10:15 (“Or how will they preach … How beautiful are the feet”); its comment follows in 10.15. The quotation is Isa 52:7; Ambrosiaster names Nahum (Nah 1:15, similar wording). ### Citation (SBL) Ambrosiaster, Rom. 10.14 (PL 17:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-14). ## Commentary on Romans 10:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-15 - Source: PL 17:145 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The “feet” are the apostles carrying the gospel of peace through the world, the peace of God’s kingdom, the heavenly Jerusalem. ### Latin text . Pedes dicendo adventum significat apostolorum circumeuntium mundum, b et regnum Dei adventare prædicontium; adventus enim ipsorum illuminabat homines, viam ostendens qua itur in pace ad Deum, quam primum Joannes Baptista vencrat præparare. Hæc pax est, ad quam festinant credentes in Christum. Denique sanctas Simeon , quia in mundo discordia est, laetus in ortu Salvatoris : Nunc, ait, Domine, dimitte servum tuum in pace (Luc. II, 29); quia regnum Dei pax est. Omni enim amputata discordia, omnes uni Deo genu flectent. Denique Hierusalem superior civitas visio pacis interpretatur, quae est mater nostra. ### English translation (Claude) By saying “feet” he signifies the coming of the apostles going round the world and preaching that the kingdom of God is coming; for their coming enlightened people, showing the way by which one goes in peace to God, which John the Baptist had first come to prepare. This is the peace to which those who believe in Christ hasten. Indeed holy Simeon, because there is discord in the world, rejoicing at the Saviour’s birth, says: “Now, Lord, dismiss your servant in peace” (Luke 2:29); for the kingdom of God is peace. For when all discord is cut away, all will bend the knee to the one God. Indeed the heavenly city, Jerusalem, is interpreted “vision of peace,” which is our mother. ### Scripture references - Rom 10:15: quotation, medium confidence - Matt 3:3: allusion, medium confidence - Luke 2:29: quotation, high confidence - Phil 2:10: allusion, medium confidence - Gal 4:26: allusion, high confidence ### Translation notes - Ref 10.15 contains only comment on the lemma printed in 10.14. Quotation: Luke 2:29. Allusions: Phil 2:10; Gal 4:26; Matt 3:3. ### Citation (SBL) Ambrosiaster, Rom. 10.15 (PL 17:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-15). ## Commentary on Romans 10:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-16 - Source: PL 17:145 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Not all obey the gospel; as Isaiah foresaw, many resist the light. ### Latin text Sed non omnes obediunt Evangelio. Verum e-t, qnia quamvis illustretur mundus splendore disciplinæ Dominicæ; sunt tamen qui repugnent, qui lumen tenebras vocent. Horum enim sic errore acies obtusa est mentis, ut nec veri luminis recipiant splendorem. Quos accusat Evangelium, dicens: Lus in tenebris lucet, et tenebræ eam non comprehenderunt (Joan. I, 5). Esaias enim dicit: Domine, quis credidit auditui nostro (Esai. LIII, 1)? Hoc est, quis credidit quae audivimus abs te, et loquimur? Firmavit exemplo prophetico Judaeos esse contradictores Evangelicae veritatis. Lex enim Judaeos increpat; quia sicut fuit apud veteres, ita et nunc est. Hunc enim numerum non tangit, qui fidem non recipit. ### English translation (Claude) “But not all obey the gospel.” It is true; for though the world is illuminated by the splendour of the Lord’s teaching, there are nevertheless those who resist, who call light darkness. For the sharpness of their mind is so blunted by error that they do not receive the splendour of the true light. These the Gospel accuses, saying: “The light shines in the darkness, and the darkness did not grasp it” (John 1:5). “For Isaiah says: Lord, who has believed our report?” (Isa 53:1). That is, who has believed what we have heard from you and speak? He has confirmed by the prophetic example that the Jews are opponents of the truth of the gospel. For the law rebukes the Jews; because as it was among the ancients, so it is now. For one who does not receive faith does not touch this number. ### Scripture references - Rom 10:16: quotation, high confidence - John 1:5: quotation, high confidence - Isa 53:1: quotation, high confidence - Isa 5:20: allusion, medium confidence ### Translation notes - Quotations: John 1:5; Isa 53:1; allusion Isa 5:20. ### Citation (SBL) Ambrosiaster, Rom. 10.16 (PL 17:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-16). ## Commentary on Romans 10:17–18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-17 - Source: PL 17:145 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Faith comes from hearing, and the gospel, like the voice of creation, has reached the whole world, so the Jews cannot claim not to have heard. ### Latin text Ergo fides ex auditu, auditus autem per verbum Christi. Manifestum est, quia nisi dicalur aliquid, nec audiri potest, nec credi. Sed dico : Numquid non audierunt? Hoc est, audierunt, et credere noluerunt. Quamvis enim fides ex auditu sit; sunt tamen qui audientes non credunt. Audiunt enim, et non intelligunt; quia malevolentia obcæcatum est cor illorum. Et quidem in omnem terram exiit sonus eorum, et usque ad fines orbis terræ verba illorum. Usque adeo praedicationem Dei a Judæis auditam esse testatur, ut eliam impletum orbem divina annuntiatione pronUnliet; ipsa enim fabrica mundi praedicat Creatorem. Quod enim Psalmographus de creatura dixit (Psal. XVIII , 5), hoc Apostolus de evangelistis, quia ubique audita cst, et pervenit in omnem locum prædicatio nominis Christi. Uhi enim præsentia hominis prædicantis defuit; sonus tamen etfama pervenit, sicut pervenerat opinio factarum virtutum in Ægypto ad omnes gentes, teste Rahab meretrice. Si enim in omnem locum pervenit, non potuerunt non audire Judæi apostolicam praedicationem; ut nemo ex his excusatus sit a crimine diffidentiæ. ### English translation (Claude) “So faith is from hearing, and hearing through the word of Christ.” It is plain that unless something is said, it can neither be heard nor believed. “But I say: Have they not heard?” That is, they heard, and would not believe. For though faith is from hearing, yet there are those who hear and do not believe. For they hear and do not understand, because their heart is blinded by malice. “And indeed their sound has gone out into all the earth, and their words to the ends of the world.” He testifies that the preaching of God was heard by the Jews to such an extent that he declares the world filled with the divine message; for the very structure of the world proclaims the Creator. What the Psalmist said of the creation (Ps 19:4), the apostle says of the evangelists, that the preaching of the name of Christ was heard everywhere and reached every place. For where the presence of a preaching person was lacking, yet the sound and report arrived, as the report of the mighty works done in Egypt had reached all nations, as Rahab the prostitute testifies. For if it reached every place, the Jews could not fail to hear the apostolic preaching; so that none of them is excused from the crime of distrust. ### Scripture references - Rom 10:17: quotation, high confidence - Rom 10:18: quotation, high confidence - Ps 19:4 (18:5 Vulg.): quotation, high confidence - Josh 2:10: allusion, medium confidence ### Translation notes - Ref 10.17 covers Rom 10:17–18. Quotation: Ps 19:4 (Vulg. 18:5). Allusion: Josh 2:9–10. ### Citation (SBL) Ambrosiaster, Rom. 10.17 (PL 17:145; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-17). ## Commentary on Romans 10:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-19 - Source: PL 17:145–147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Israel heard, and the spiritual Israel believed; as Moses foretold, the unbelieving are provoked to jealousy by the gentiles’ receiving their God and promise. ### Latin text Sed dico : Numquid Israel non cognovit? Hoc est, cognovitne ? quia per supradicta testimonia genus Israel incredulitatis causa arguit, cum dolore de omnibus Israelitis queri videretur: non negat Israel cognovisse etassecutum esse quod illi pro. missum fuerat in Lege : sed eum qui spiritu magis Israel est quam carne, quem et Deus præscierat crediturum. Omnes enim audierunt, et non omnes crediderunt; ideo: Primus Moyses dicit; in cantico Deuteronomii: Ego ad æmulationem vos adducam in non gentem, in gentem insipientem, in iram vos mittam (Deut. XXXII, 21). Indignantis verbi sunt, propter qnod semper diffidentes c inventi sunt Judæi : et omnibus malis unam assignat generationem et causam; dum præ. sentes increpat, ibidem tangit magis futuros, ad quos boc pertinet. Omnium enim horum una damnatio est si permanent in diffidentia. Æmulatio ergo illis nata est invidentix, dum vident gentem, quæ prius quia sine Deo fuit, sensu bruta erat, Deum suum appellare, qui fuerat Judæorum; et donum illis promissum esae assecutam, per quam zelum passi iracundia distenderentur, ut maliti:e et incredulitatis suae mercedes exsolverent. Nulla enim res sic consumit hominem, ut zelus, quem ideo Deus ultorem posuit incredulitatis, quia grave peccatum est. Nam semper in iram missi excruciantur, quando audiunt Legem et prophetas ad nos pertinere, qui Christum credimos. ### English translation (Claude) “But I say: Did Israel not know?” That is, did it know? For through the testimonies above he convicts the race of Israel because of unbelief, since he seemed to complain with grief about all Israelites. He does not deny that Israel knew and obtained what had been promised to it in the law; but the Israel which is so in spirit rather than flesh, whom God had also foreknown would believe. For all heard, and not all believed; therefore: “First Moses says,” in the song of Deuteronomy: “I will provoke you to jealousy by a no-nation; by a foolish nation I will send you into anger” (Deut 32:21). These are the words of one indignant, because the Jews were always found distrustful; and he assigns one generation and cause to all evils; while he rebukes those present, in the same place he touches rather those to come, to whom this pertains. For there is one condemnation for all of these if they remain in distrust. Jealousy, then, was born in them from envy, when they see the nation which, being formerly without God, was brutish in sense, call their God its own, who had been the God of the Jews, and obtain the gift promised to them; by which, suffering jealousy, they would be racked with anger, so as to pay the wages of their malice and unbelief. For nothing so consumes a person as jealousy, which God therefore made the avenger of unbelief, because it is a grave sin. For they are always sent into anger and tormented when they hear that the law and the prophets pertain to us who believe in Christ. ### Scripture references - Rom 10:19: quotation, high confidence - Deut 32:21: quotation, high confidence ### Translation notes - Quotation: Deut 32:21. His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 10.19 (PL 17:145–147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-19). ## Commentary on Romans 10:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-20 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Isaiah, speaking as Christ, foretold that God would be found by the gentiles who did not seek him. ### Latin text Esaias audet, et dicit: Palam factu. tum nou quærentibus me, et inventus sum inter eos , qui me non interrogabant (Esai. LXV, 4). Quoniam supr a verbis Moysi usus est de exclusione Judaeorum, ad hoc quoque Esaiæ prophetæ exemplum snbdidit; ut de ejus prosecutione apertius doceret Deum, expulsis Judæis, ultro genlihus gratiam obtulisse ad approbrium et necem Judæorum. Hæc enim Esaias propheta ex persona Christi testatur. ### English translation (Claude) “Isaiah is bold and says: I was made manifest to those who did not seek me, and I was found among those who did not ask for me” (Isa 65:1). Since above he used the words of Moses concerning the exclusion of the Jews, to this he also added the example of the prophet Isaiah, so as to teach more openly from his continuation that God, the Jews being expelled, offered grace freely to the gentiles, to the reproach and ruin of the Jews. For the prophet Isaiah testifies to these things in the person of Christ. ### Scripture references - Rom 10:20: quotation, high confidence - Isa 65:1: quotation, high confidence ### Translation notes - Quotation: Isa 65:1 (Migne gives 65:4). His language about the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 10.20 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-20). ## Commentary on Romans 10:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/10-1/#p-10-21 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s outstretched hands toward the unbelieving carnal Israel, which may also be Christ’s hands on the cross, leave them responsible for their own ruin. ### Latin text Ad Israel autem quia dicit: Tota die expandi manu. meat ad populum non credentem, et contradicentem (Ibid., 2). Ilic Israel carnalis est, hoc est, Abrahae filii, sed non secundum fidem; nam Israel verus et spiritualis est qui credendo videt Deum. Tota die, semper significat; semper enim cor. repti sunt. Propterea increpantur non credituri; ut sciant quia ipsi sibi causa sunt perditionis. Potest hoc et de salvatore accipi, qui in cruce extensis manibus, interficientium se peccatum arguit. Causa enim illa clamat sceleratum facinus Judaeorum superius t quod ausus sit dicere Esains de iis, qui Dei fuerant inimici, ostendit hos amicos futuros : et eos qui Israelitae dicebantur, propter qnod inobedientes erant, ut inimicos abjiciendos. ### English translation (Claude) “But to Israel he says: All day long I have stretched out my hands to a people that does not believe and contradicts” (Isa 65:2). This Israel is the carnal one, that is, sons of Abraham, but not according to faith; for the true and spiritual Israel is the one who by believing sees God. “All day long” signifies always; for they were always rebuked. Therefore those who will not believe are rebuked, so that they may know that they are the cause of their own perdition. This can also be taken of the Saviour, who with hands stretched out on the cross rebukes the sin of those who killed him. For that cause cries out the wicked deed of the Jews. Above, he showed that what Isaiah dared to say of those who had been God’s enemies, that they would be friends, and that those who were called Israelites, because they were disobedient, were to be cast off as enemies. ### Scripture references - Rom 10:21: quotation, high confidence - Isa 65:2: quotation, high confidence ### Translation notes - Quotation: Isa 65:2. The final sentences are garbled in the OCR; translated by sense, uncertain. His judgment on the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 10.21 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/10-21). ## Commentary on Romans 11:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-1 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God has not rejected the believing Israel he foreknew, of whom Paul himself is an example. ### Latin text Dico igitur : Numquid repulit Deus hæreditatem tuam t Abtit. Quia populum Israel incredulum ostendit, tunc ne omnem Israel dixisse diffidentem putaretur, ostendit non repulisse Deum hæreditatem suam, a quam præscivit, id est, filios Abrahæ, quos fideles sibi fnturos scivit. Nec enim promitteret eis regnum, si sciret nullum ex iis crediturum. Hæreditas ergo Domini juxta Legem filii sum Abrahæ, sed credentes. Nam et ego Israelita sum, ex semine Abrahæ, de tribu Benjamin. Exemplo suo docet partem Israel salvatam, quam praescivit Deus salvandam, autadhuc posse salvari : et partem Israel propter jugem diffidentiam perditioni deputatam. ### English translation (Claude) “I say, then: Has God rejected his inheritance? By no means.” Since he has shown the people of Israel to be unbelieving, lest he be thought to have called all Israel distrustful, he shows that God has not rejected his inheritance which he foreknew, that is, the sons of Abraham whom he knew would be faithful to him. For he would not have promised them the kingdom if he knew that none of them would believe. The Lord’s inheritance according to the law, then, are the sons of Abraham, but believers. “For I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin.” By his own example he teaches that the part of Israel which God foreknew would be saved has been saved, or can still be saved; and that part of Israel, because of continual distrust, has been assigned to perdition. ### Scripture references - Rom 11:1: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin reads “his inheritance” (hereditatem suam) for “his people”, a Western reading. ### Citation (SBL) Ambrosiaster, Rom. 11.1 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-1). ## Commentary on Romans 11:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-2 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: None whom God foreknew would believe has been rejected. ### Latin text Non repulit Deut plebem suam, quam præscivit. Hoc est, quod dicit Salvator : Pater, quos dedisti mihi, custodivi, et nemo ex hit periit, niti filius perditionis (Joan. XVII, 42). Ila et hi quos prescivit Deus credituros, nemo ex his a promissione rcpulsus est; quia sic facium est, sicut præscivit Deus futurum. ### English translation (Claude) “God has not rejected his people whom he foreknew.” This is what the Saviour says: “Father, those whom you gave me I have kept, and none of them has perished except the son of perdition” (John 17:12). So too of those whom God foreknew would believe, none has been driven away from the promise; because it happened as God foreknew it would. ### Scripture references - Rom 11:2: quotation, high confidence - John 17:12: quotation, high confidence ### Translation notes - Quotation: John 17:12 (Migne gives 17:42). ### Citation (SBL) Ambrosiaster, Rom. 11.2 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-2). ## Commentary on Romans 11:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-3 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As in Elijah’s time God kept seven thousand faithful, so not a few Jews now believe. ### Latin text An nescitis in Elia quid dicit Scriptura, quomodo postulat Deum contra Israel? Domine, prophetat tuos occiderunt, altaria tua effoderunt: et ego relictus tum solus, et quærunt animam meam (III Reg. XIX, 10). Sed quid dicit illi responsum divinum? Reliqui mihi teptem millia virorum, qui non curvaverunt genua ante Baal (Ibid., 12). Aperta sunt hæc ; ostendit enim non solum Eliam remansisse, qui devotus Deo, non adoraverit idola : sed et multos, qui in fide D'i permanserunt, sicul et ex Judaeis nou pauci crediderunt. Huic rei et hisloria congruiL; quia multi per speluncas occultati sunt (III Reg. XVIII, 4) propter Achab rcgem Samariæ, et Jezabel uxorem ejus, qui pseudoprophetis credentes, Dei prophetas persequebantur, et populum ad idololatriam hortabantur. ### English translation (Claude) “Or do you not know what Scripture says in Elijah, how he pleads with God against Israel? Lord, they have killed your prophets, they have dug up your altars; and I am left alone, and they seek my life” (1 Kgs 19:10). “But what does the divine answer say to him? I have left for myself seven thousand men who have not bowed the knee before Baal” (1 Kgs 19:18). These things are plain; for he shows that not only Elijah remained, devoted to God, not worshipping idols, but also many who remained in faith in God, as also not a few of the Jews have believed. History too agrees with this; for many were hidden in caves (1 Kgs 18:4) because of Ahab king of Samaria and Jezebel his wife, who, believing false prophets, persecuted the prophets of God and urged the people to idolatry. ### Scripture references - Rom 11:2: quotation, high confidence - Rom 11:3: quotation, high confidence - Rom 11:4: quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - 1 Kgs 19:18: quotation, high confidence - 1 Kgs 18:4: allusion, high confidence ### Translation notes - Ref 11.3 covers Rom 11:2b–4 (the lemma matches 11:3; fitted number correct). Quotations: 1 Kgs 19:10, 18 (Vulg. 3 Kgs; Migne gives 19:12); allusion 1 Kgs 18:4. ### Citation (SBL) Ambrosiaster, Rom. 11.3 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-3). ## Commentary on Romans 11:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-5 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Jewish believers are the remnant who remain faithful to the law by receiving the Christ it promised. ### Latin text Sic igitur et in hoc tempore reliquiæ secundum electionem gratiæ, salvæ factæ sunt. Hoc est, ita, inqnit, et nunc hi remanserunt in Legis promissione, recedentibus multis, quos ante præscivit Deus. Qui enim susceperunt Christum quasi in Lege promissum, ii in Lege steterunt : qui autem non illum receperunt, a Lege recesserunt. Ideo credentes reliquiæ dicuntur, hoc est, remanentes in Lege. ### English translation (Claude) “So, then, at this time too a remnant according to the election of grace has been saved.” That is, he says, so now too these, whom God foreknew, have remained in the promise of the law while many withdraw. For those who received Christ as promised in the law stood in the law; but those who did not receive him withdrew from the law. Therefore believers are called the remnant, that is, those who remain in the law. ### Scripture references - Rom 11:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 11.5 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-5). ## Commentary on Romans 11:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-6 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Grace is God’s free gift, not a wage for works: he pardons sinners and seeks out those who do not seek him. ### Latin text Si autem gratia , jam non ex operibut. Manifestum est quia gratia donum Dci est, non de. bita merces operibus, sed gratuita ratione, misericordia interveniente, concessa. Alioquin gratia jam non est gratia. Verum est, quia si merces est, non est gratia : sed quia merces non est, sine dubio gratia est; quia veniam dare peccantibus b non est aliud quam gratia : et iis qui non requiruni, sed offertur illis, ut credant. Duplex ergo gratia est, quia hoc competit Deo, qni abundat misericordia ; ut et requirat, quos graiis curet. ### English translation (Claude) “But if by grace, it is no longer from works.” It is plain that grace is the gift of God, not a wage owed to works, but granted freely, with mercy intervening. “Otherwise grace is no longer grace.” It is true, because if it is a wage it is not grace; but because it is not a wage, it is without doubt grace; for to give pardon to sinners is nothing other than grace, and it is offered to those who do not seek it, that they may believe. Grace, then, is double, because this befits God, who abounds in mercy, that he should even seek those whom he heals freely. ### Scripture references - Rom 11:6: quotation, high confidence - Eph 2:4: echo, low confidence ### Citation (SBL) Ambrosiaster, Rom. 11.6 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-6). ## Commentary on Romans 11:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-7 - Source: PL 17:147 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Israel seeking justification by the law failed, since the law curses all; the elect who believed are justified by faith. ### Latin text Quid ergo ? quod quirebat Israel, hoc non est assecutus ; electio autem consecuta est t Israelitæ ii carnales sunt, qui ex operibus Lcgis justificari se putantes, non sunt adepti, ut justi essent per fidem apud Deum. Propterea cum omnes rei sint prr Legem ; quia maledictus omnis qui non permanserit in omnibus, quæ scripta sunt in libro Legis, ut F faciat eam (Deut. XXVII, 26). Qui amem per fidem justificari se crediderunt, consecuti sant electionem, ut justificati filii Deifierent, memores Scripturae dicentis : Quia justus ex fide vivit (Habae. II, 4), id est, non ex Lege. ### English translation (Claude) “What then? What Israel sought, it has not obtained; but the election has obtained it.” Those Israelites are carnal who, thinking themselves justified by the works of the law, did not attain to being righteous before God through faith. For all are guilty through the law; because “cursed is everyone who does not remain in all things that are written in the book of the law, to do it” (Deut 27:26). But those who believed that they are justified through faith have obtained the election, so that, being justified, they might become sons of God, mindful of Scripture which says, “The righteous lives from faith” (Hab 2:4), that is, not from the law. ### Scripture references - Rom 11:7: quotation, high confidence - Deut 27:26: quotation, high confidence - Gal 3:10: allusion, medium confidence - Hab 2:4: quotation, high confidence ### Translation notes - Quotations: Deut 27:26 (as in Gal 3:10); Hab 2:4. ### Citation (SBL) Ambrosiaster, Rom. 11.7 (PL 17:147; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-7). ## Commentary on Romans 11:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-11 - Source: PL 17:147–149 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster distinguishes Jews blinded for ever because they rejected known truth from malice, and those blinded only for a time through zeal for ancestral tradition, who will return; Israel’s fall has enriched the gentiles, and their fullness will enrich the world more. ### Latin text Caeteri vero excaecati sunt, sicut tcriptum est ; hoc subjectum in Esaia legitur : a Dedit illi. Deus spiritum compunctionis, oculos ut non videant, et aures ut non audiant usque in he dicrnum diem (Etai. VI, 9). Et David dicit: Fiat mensa eorum in laqueum, et in captionem, et in tcandalum, et in retributionem illi. (Ptal. LXVIII, 23). Obscurentur ocnli eorum, ut non videant, et dorsum illorum semper incurva. Idoo mensam maledicit malorum, quia illic decipi solent innocentes; dolo enim vocantur ad convivium, ut perimantur. Quia sic et Ammon filius David deceptus est a fratre suo Absalon (II Reg. XIII, 27), et malignus Holophernes per epulum sanctam Judith putavit se posse decipere (Judith xII, 1 ),ei in mensa scelerati Herodis sævierunt maligni a in caput Joannis prophetae (Marc. VI, 28). Unus sensus est duorum prophetarum de hujusmodi bominibus, qui ab initio fidei et repugnantes inventi sunt hostes bonorum. Sed aliqui illorum emendati sunt et correcti, licet tarde : quidam vero in pertinacia manentes, severitatem sententiæ non evaserunt in perpetuum curvati, hoc est, excæcati ; ne de cætero possint veritatis viam aspicere (quam malevolentia aspernali fuerant, declinantes ab ea) et ad salutis b gratiam pervenire. Qui enim cum intellexisset, credere noluit, id debet consequi quod vult; ne de cætero possit fidem recipere, et salvari. Exempla igitur prophetarum supradicta duplicem continent sensam; duobus enim modis decreta sunt,et scripta. Duo etenim genera hominum hie continentur. Unum est quod malevolentiæ suæ causa excaecatur in sempiternum? ne salvetur; sunt etenim pessimæ voluntatis, usque adeo ut intelligentes dicant se nescire quod audiunt. Denique dicebant de Salvatore : Quid est quod dicit? Nescimus quid loquitur. Quid eum auditis? Dœmonium habet, et insanit (Joan. x, 20). Alia autem pars quae vere Israel est, contradicebat illis : Hæc "erba non sunt dœmonium habentis. Numquid dæmonium potest cœcorum oculos aperire? Dum invidebant ergo Salvatori, nolebant videri intelligere quae audiebant; ut dum a legisperitis et pharisaeis non intelligi videtur, res absurdas, ct quæ extra legem essent, loqui putaretur : quse res etiam alias a fide possit avertere. Unde andiunt a Satvatore : Vos habeti. clavene scientiæ, et neque VOl intratis, neque alios sinitis inttroire (Luc, XI, 52}. Quis enim non Ievium, sed pauło graviorum, legisperitorum et pharisæorum consiłium et sententiam non sequeretur, et qui viderentur Legis defensores? Denique iis qni vere Israelitae sunt, dixerunt : Numquid aliquis c ex principibus credidit in illum ? ut inde juste videren. tur non credidisse, si multos conspirationis suae socios IecissenL; quia quod a paucis defenditur, solet non probatum videri. Ideo excæcati sont, ne de caetum possint credere, et salvari. In "olulltate ergo sua adjuti sunt; ut quoniam scientes verum, dicebant esse falsum, de cætero d non intelligerent quod est verum; ut verum haberent falsum, quod yolebant. Alterum genus esJ, quod cum justitias Legis sectatur, justitiam Christi non recipit : ex quo jam non per invidiam malae voluntatis hoc agit, sed errore æmulando traditionem Pątrum, caecantur ad tempus; quia deberent magnalibus Christi addiscere Inane nun posse fallere, cujus tam magnifica virtus in rebus gestis apparet, et prædicationem ejus testamonto novo promisso per prophetas comparare, et exinde profiteri hunc esse, qui promisssus est; negU- gentes contra Deam, et hominibus assentientes inventi sunt. Propterea ergo caecantur, ut admiscenti.bus se ad promissionem eorum ipsa aemulatione, dum invident gentihus, revertantur ad fidem Dei. jVers. 11.) Dieo ergo : Numquid sic offenderunt, tit caderent ? Absit. Hoc dicit, quod supra memoravi, quia non sic diffiderunt, ut numquam jam crederent, id est, non ita propter improbitatem suam cæcati sunt, ut curari non possent, sicut et diabolum legimus cecidisse, dicente Esaia propheta : Quomodo cecidit de cœlo Lucifer (Esai. XIV, 12)? casum et apostasiam significans. Non ergo hos sic offendisse dicit, ut caderent, sed offensionis suae causa ad tempus obtusos. Sed illorum delicto salus genlibu" ut illos œmulentur. Hoc est quod dixit, quia propter peccatum illorum genibus salus data est. Quia enim donum Dei recusaverunt Judaei, translatum est hoc ad gentes; ut æmulatione zeli accensi Judæi convertereMur 0 ad Christum, zelantes promissionem Patrum. (Yers. n.) Quod si delictum illorum divitiæ sunt mundi, et diminutio eorum divitiæ gentium; quanto magis plenitudo illorum ! Manifestum est quia si delictum illorum profuit mundo, dnm horum dispendio plures habet bonos ; quia multo plures sunt gentes, quam Judaei : et diminutio eorum, quod est damnum promissionis divitiæ gentium, per id qnod lucrati sunt vitam æternam; quanto magis płenitudo eorum ! Apertum est quia magis dives erit mundus hominibus bonis, si et ii qui excaecati sunt, convertantur; ex magna enim parte salvabitur mundus. Mundo homines significat, sicut dictum est de Salvatore : Ecce mundus totus abit post illum (loan. in, ł9). ### English translation (Claude) “But the rest were blinded, as it is written”; this that follows is read in Isaiah: “God gave them a spirit of stupor, eyes that they should not see and ears that they should not hear, to this very day” (Isa 6:9–10; 29:10). And David says: “Let their table become a snare, and a trap, and a stumbling block, and a retribution to them. Let their eyes be darkened so that they do not see, and bend their back always” (Ps 69:22–23). He curses the table of the wicked because there the innocent are usually deceived; for they are called to a banquet by guile in order to be destroyed. For so Amnon son of David was deceived by his brother Absalom (2 Sam 13:28–29), and the wicked Holofernes thought he could deceive holy Judith by a feast (Jdt 12), and at the table of the wicked Herod the malicious raged against the head of John the prophet (Mark 6:21–28). The two prophets have one sense about such people, who from the beginning of the faith were found resisting and enemies of the good. But some of them were amended and corrected, though late; while some, remaining in obstinacy, did not escape the severity of the sentence, bent for ever, that is, blinded; so that thereafter they could not see the way of truth (which they had spurned out of malice, turning aside from it) and come to the grace of salvation. For one who, having understood, would not believe ought to obtain what he wills, so that thereafter he cannot receive faith and be saved. The examples of the prophets given above, then, contain a double sense; for they were decreed and written in two ways. For two kinds of people are contained here. One is that which, because of its malice, is blinded for ever, so as not to be saved; for they are of the worst will, so far that, understanding, they say that they do not know what they hear. Indeed they said of the Saviour: “What is it that he says? We do not know what he is saying. Why do you listen to him? He has a demon and is mad” (John 16:18; 10:20). But the other part, which is truly Israel, contradicted them: “These are not the words of one who has a demon. Can a demon open the eyes of the blind?” (John 10:21). Envying the Saviour, then, they would not seem to understand what they heard; so that, since he seemed not to be understood by the lawyers and Pharisees, he might be thought to speak absurd things outside the law; a thing which could also turn others from faith. Hence they hear from the Saviour: “You have the key of knowledge, and you neither enter yourselves nor allow others to enter” (Luke 11:52). For who, not of the light-minded but of the somewhat weightier, would not follow the counsel and opinion of the lawyers and Pharisees, who seemed to be defenders of the law? Indeed they said to those who are truly Israelites: “Has any of the rulers believed in him?” (John 7:48); so that they would seem rightly not to have believed if they had made many partners of their conspiracy; for what is defended by few usually seems not proved. Therefore they were blinded, so that thereafter they could not believe and be saved. They were helped, then, in their own will; so that, since knowing the truth they said it was false, thereafter they would not understand what is true, so as to hold as true the falsehood they wanted. The other kind is that which, while it pursues the righteousnesses of the law, does not receive the righteousness of Christ; acting not from the envy of an evil will but from error, emulating the tradition of the fathers, they are blinded for a time. For they ought to have learned from the great works of Christ that he whose so magnificent power appears in his deeds could not deceive, and to have compared his preaching with the new covenant promised through the prophets, and thence to have confessed that this is the one who was promised; negligent toward God and agreeing with men, they were found wanting. They are blinded, then, so that, as the very jealousy mixes them in with the promise, while they envy the gentiles, they may return to faith in God. (Verse 11.) “I say, then: Did they so stumble as to fall? By no means.” He says what I mentioned above, that they did not so distrust as never to believe again, that is, they were not so blinded because of their wickedness that they could not be cured; as we read that the devil fell, the prophet Isaiah saying: “How Lucifer has fallen from heaven!” (Isa 14:12), signifying a fall and apostasy. He says, then, that these did not so stumble as to fall, but were dulled for a time because of their stumbling. “But by their offence salvation has come to the gentiles, so that they may emulate them.” This is what he said, that because of their sin salvation was given to the gentiles. For since the Jews refused the gift of God, it was transferred to the gentiles; so that the Jews, kindled by the rivalry of zeal, might be converted to Christ, zealous for the promise of the fathers. (Verse 12.) “But if their offence is the riches of the world, and their diminution the riches of the gentiles, how much more their fullness!” It is plain that if their offence profited the world, since by their loss it has more good people (for the gentiles are far more numerous than the Jews), and their diminution, which is the loss of the promise, is the riches of the gentiles, by which they have gained eternal life, how much more their fullness! It is clear that the world will be richer in good people if those who have been blinded are also converted; for the world will be saved in great part. By “world” he signifies people, as was said of the Saviour: “Behold, the whole world has gone after him” (John 12:19). ### Scripture references - Rom 11:7: quotation, high confidence - Rom 11:8: quotation, high confidence - Rom 11:9: quotation, high confidence - Rom 11:10: quotation, high confidence - Rom 11:11: quotation, high confidence - Rom 11:12: quotation, high confidence - Isa 29:10: quotation, high confidence - Isa 6:9: allusion, medium confidence - Deut 29:4: quotation, medium confidence - Ps 69:22 (68:23 Vulg.): quotation, high confidence - Ps 69:23 (68:24 Vulg.): quotation, high confidence - 2 Sam 13:28: allusion, high confidence - Mark 6:21: allusion, high confidence - John 16:18: quotation, medium confidence - John 10:20: quotation, high confidence - John 10:21: quotation, high confidence - Luke 11:52: quotation, high confidence - John 7:48: quotation, high confidence - Isa 14:12: quotation, high confidence - John 12:19: quotation, high confidence ### Extrabiblical texts - Jdt 12 (Judith): allusion, high confidence ### Translation notes - Ref 11.11 begins with Rom 11:7b–8 (“the rest were blinded”) and covers 11:7b–12; the staged verse number does not match its first lemma. Ambrosiaster’s Old Latin reads “spirit of compunction” (compunctionis), here “stupor”. Quotations: Isa 29:10 with 6:9–10 and Deut 29:4; Ps 69:22–23 (Vulg. 68:23–24); John 16:18; 10:20–21; Luke 11:52; John 7:48; Isa 14:12; John 12:19. Allusions: 2 Sam 13:28–29; Mark 6:21–28; Jdt 12. His judgments on the Jews are translated as written. ### Citation (SBL) Ambrosiaster, Rom. 11.11 (PL 17:147–149; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-11). ## Commentary on Romans 11:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-13 - Source: PL 17:149–151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul honours his ministry to the gentiles by hoping to win his fellow Jews, whose return would be life from the dead; the holy root and firstfruits show they can still believe, while gentiles are grafted, against nature, into the good olive. ### Latin text Vobis enim dico gentibus, quamdiu quidem ego tum gentium apostolus, ministerium meum honorificabo, si quo modo œmuler carnem meam, ut salvos faciam aliquos ex illis. Ostendit gentibus que affectu diligat Judæos : nam ministerium suum, quo apostolus gentium esl, honorificat ; si propter affectum generis sui data opera etiam Judæos acquirat ad iidem. Honorificentior enim Net, si et illos, ad quos non missus est, lucretur ad vitam: Patribus cnim in laude maxima crit, si fratres invenerit, qui perieraot. (Vers. ł5.) Si enim amissio eorum reconciliatio est mundi : quæ est allumplid, nisi vita ex mortuis ? Hoc dicit, quia si non credentibus Judæis gentes reconciliatæ sunt Dco, ad incrementum mundi circa fidem Christi; quae erit in hac parte, et quanta plenitudo salutis, si assumantur Judæi ad fidem Christi, nist ut ex morluis vivificetur mundus in hominibus ? Quia ergo profectus est , dandam dicit operam, ut credant; quoniam caecitatis obtusio tempore compensati delicti aufertur, ut voluntatis suæ recipiant liberum arbitrium. (Yers. ł6.) Quod Ii delibatio sancia est, et massa. Manifestum est, quia quod unius substantiae est, unum est : ac per hoc non potest delibatio sancta esse, ct massa immunda ; a delibatio enim de massa est. Ideoque ostendit non posse indignos dici ad iidem hos, quorum jam patres adepti sunt fidem ; quia si pars Judæorum credidit, cur non et alia pars posse credere dicatur? (Vers, 17.) Et si radix sancIa, et rami. Immutatis verbis, eadem rcpetit, ut sensum commendet duobus exemptis. Quod si aliqui ex ramis (racti sunt : id est, si aliqui non crediderunt ex eis, excisi a pronussione. Tu autem cum esses oleaster, insertus es in illos, et socius factus es radicis et pinguediNis olivae. Hoc significat, quia non credentibus multis Judaeis, gentes insitæ sunt per fidem in spem promissionis ; ut dolori esset Judæis : sed non juxta legem agricu!- turre, quia bonum surculum inserunt ill non bonam arborem; hi enim cum essent in radice mala, inserti sunt in bonam arborem. Ideo oleastrum dicit insertum, ut fructum surculus radicis afferat, socius ejus effectus. ### English translation (Claude) “For I say to you gentiles: as long as I am the apostle of the gentiles, I will honour my ministry, if somehow I may provoke my flesh to emulation and save some of them.” He shows the gentiles with what affection he loves the Jews: for he honours his ministry, by which he is apostle of the gentiles, if, because of affection for his race, by taking pains he may gain the Jews too for the faith. For he becomes more honoured if he gains for life also those to whom he was not sent: for he will be in the highest praise with the fathers if he finds the brothers who had perished. (Verse 15.) “For if their loss is the reconciliation of the world, what is their taking up but life from the dead?” He says this because if, while the Jews did not believe, the gentiles were reconciled to God, to the increase of the world concerning faith in Christ, what will there be in this respect, and how great a fullness of salvation, if the Jews are taken up to faith in Christ, but that the world is given life from the dead in people? Since, then, it is profitable, he says that pains must be taken that they believe; since the dullness of blindness is taken away when the offence has been paid for in time, so that they may recover the free choice of their will. (Verse 16.) “But if the firstfruits are holy, so is the lump.” It is plain that what is of one substance is one; and therefore the firstfruits cannot be holy and the lump unclean; for the firstfruits are from the lump. And so he shows that those cannot be called unworthy of faith whose fathers have already obtained faith; for if part of the Jews believed, why should not the other part too be said to be able to believe? (Verse 17.) “And if the root is holy, so are the branches.” With changed words he repeats the same things, to commend the sense with two examples. “But if some of the branches were broken off,” that is, if some of them did not believe, they were cut off from the promise. “And you, though you were a wild olive, were grafted in among them, and became a sharer of the root and richness of the olive.” This signifies that, since many Jews did not believe, the gentiles were grafted through faith into the hope of the promise, to the Jews’ grief; but not according to the law of agriculture, since men graft a good shoot onto a tree that is not good; for these, being in a bad root, were grafted into a good tree. Therefore he says a wild olive was grafted in, so that the shoot might bear the fruit of the root, having become its sharer. ### Scripture references - Rom 11:13: quotation, high confidence - Rom 11:14: quotation, high confidence - Rom 11:15: quotation, high confidence - Rom 11:16: quotation, high confidence - Rom 11:17: quotation, high confidence ### Translation notes - Ref 11.13 covers Rom 11:13–17 (the lemma matches 11:13; fitted number correct). Ambrosiaster’s remark that the blindness is removed so that they “recover the free choice of their will” is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 11.13 (PL 17:149–151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-13). ## Commentary on Romans 11:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-18 - Source: PL 17:151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Gentile believers must not boast over unbelieving Jews, since they are supported by Israel’s root. ### Latin text Noli gloriari adversus ramos, hoc est, noH gaudere in incredulitate illorum; displicet enim Deo, si quis exsultet in malis alterius,sicut dicit Salomon (Prof. XXIV). Nec enim causa gentium abjecti sunt , ut gaudeant : sed quia non crediderunt, occasionem dederunt, ut praedicaretur gentibus. Quod si tu gloriaris, non tu radicem portas, sed radix te. Id est, si te extuleris super illos, ill quarum insertus es radicem ; insultes generi, qnod te, ut ex malo bonus esses, suscepit : nec stabis, si illud per quod stas, destruis. ### English translation (Claude) “Do not boast over the branches,” that is, do not rejoice in their unbelief; for it displeases God if anyone exults in another’s misfortunes, as Solomon says (Prov 24:17–18). For they were not cast off for the sake of the gentiles, so that the gentiles should rejoice; but because they did not believe, they gave the occasion for the gospel to be preached to the gentiles. “But if you boast, it is not you who bear the root, but the root you.” That is, if you exalt yourself over those into whose root you have been grafted, you insult the race which received you so that from bad you might be good; nor will you stand if you destroy that through which you stand. ### Scripture references - Rom 11:18: quotation, high confidence - Prov 24:17: allusion, high confidence ### Translation notes - Allusion: Prov 24:17–18. ### Citation (SBL) Ambrosiaster, Rom. 11.18 (PL 17:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-18). ## Commentary on Romans 11:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-19 - Source: PL 17:151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Gentile believers must not boast that the Jews were cut off for their sake, since they fell by their own unbelief; gentiles stand by faith and should fear and pray for the Jews’ return. ### Latin text Dicis itaque : Fracti sunt rami, ret ego inserer. Ex persona gentilis credentis loquitur; quia exsultandum putat in casu Judæorum diffidentium, dicens : Illorum reprobatio locum fecit gentilibus. Sed non sunt reprobati a Deo, ut gentes intrarent : sed se ipsos reprobos fecerunt, spernentes donum Dei; unde et occasionem dederunt gentibus ad salutem. Quam extollentiam reprimi vult, ut magis saluti congaudeatur, non ægritudini insultetur; facile enim b decipitur, qui audet alienis malis. (Vers. M.) Bene, id est, recte dicis, quia fractis ramis insertus es : sed in incredulitate fracti sunt ; hoc est, non propter te, sed suo vitio; quia illis diM- dentibus, ad æmulationem illorum tu vocatus es ad salutem. Ideo gratias debes agere dono Dei per Christum , non illis insultare : sed et petere, si malum illorum tibi contulit ad salutem ; ut et ipsi redeant ad originem. Tunc placebis Deo, qui tui misertus est; ideo enim te advocavit, ut per tuam æmulalionem reduceret et illos ad gratiam. Tu autem fide sial. Quia Judæi per diffidcn. tiam lapsi sum, hos fide dicit stare; quia cum prius perfidiæ causa jacerent, credendo stare coeperunt. Noli allum sapere, tcd time. Id est, nuli superbus esse, sed cave, ne et tu offendas. ### English translation (Claude) “You will say, then: Branches were broken off so that I might be grafted in.” He speaks in the person of the believing gentile, who thinks he should exult in the fall of the distrustful Jews, saying: Their rejection made room for the gentiles. But they were not rejected by God so that the gentiles might enter; they made themselves reprobate by spurning the gift of God; and so they gave the gentiles an occasion for salvation. He wants this arrogance repressed, so that one may rather rejoice together in salvation than insult a sickness; for one who dares to rejoice in others’ misfortunes is easily deceived. (Verse 20.) “Well,” that is, rightly, you say that you were grafted in when the branches were broken off; “but they were broken off in unbelief”: that is, not because of you, but by their own fault; for when they distrusted, you were called to salvation to provoke them to emulation. Therefore you ought to give thanks to the gift of God through Christ, not insult them; and even to pray, if their misfortune brought you to salvation, that they too may return to their origin. Then you will please God, who had mercy on you; for he called you for this reason, that through rivalry with you he might bring them too back to grace. “But you stand by faith.” Since the Jews fell through distrust, he says these stand by faith; because, though before they lay prostrate on account of faithlessness, by believing they began to stand. “Do not be high-minded, but fear.” That is, do not be proud, but beware lest you too stumble. ### Scripture references - Rom 11:19: quotation, high confidence - Rom 11:20: quotation, high confidence ### Translation notes - Ref 11.19 covers Rom 11:19–20. ### Citation (SBL) Ambrosiaster, Rom. 11.19 (PL 17:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-19). ## Commentary on Romans 11:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-21 - Source: PL 17:151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If God did not spare Israel, the gentiles, honoured without merit, should fear. ### Latin text Si enim Deus naturalibus ramis non pepercit; ne forte nec tib; parcat. Verum est, quia si illos, qui prærogativa Patrum r digni erant, quibus etiam facta repromissio cst Deo in lilios adoptari , incredulitatis causa excæcavit; quid his si dubitaverint, aut si se extulerint, faciet, qui nulla commendatione sublimati sunt : quippe cum nullius dignitatis essent, honorati sunt? ### English translation (Claude) “For if God did not spare the natural branches, perhaps he will not spare you either.” It is true; for if he blinded because of unbelief those who by the prerogative of the fathers were worthy, to whom also the promise was made of being adopted by God as sons, what will he do to these, if they doubt or exalt themselves, who were raised up by no commendation, since, being of no dignity, they were honoured? ### Scripture references - Rom 11:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 11.21 (PL 17:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-21). ## Commentary on Romans 11:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-22 - Source: PL 17:151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s goodness to the gentiles and severity toward those Jews permanently blinded for their malice warn gentiles to remain in his goodness. ### Latin text Vide ergo bonitatem et severitatem Dei : in eos quidem gui ceciderunt, severitatem : in te aulem, bonitalem; Ii permanseris in bonitate : alioquin et tu excideris. Bonum Deum gentibus esse teslalur; quia cum idola sequerentur, digni utique mortis, patientia sua exspectavit illos, et nec adhuc requirentes se, ultro vocavit illas, et peccata eis remisit. Judæis autem severus est; excæcavit enim cos, quia donum Dei spreverunt. Hos tamen nunc significat Judaeos, qui propter malevolentiam suam in perpetuum cæcati sunt; unde et cecidisse eos dicit : illos autem quos supra memoravit, offendisse, non tamen cecidisse; quia ad tempus cæcatos illos ostendit : ac per hoc severum Deum in eos fuisse ut in perpetuum cæcati essent apostatæ. ### English translation (Claude) “See, then, the goodness and severity of God: on those who fell, severity; but on you, goodness, if you remain in goodness; otherwise you too will be cut off.” He testifies that God is good to the gentiles, because when they followed idols, certainly worthy of death, he waited for them in his patience, and while they were not yet seeking him, he called them of his own accord and forgave them their sins. But to the Jews he is severe; for he blinded them because they spurned the gift of God. Yet here he means those Jews who because of their malice were blinded for ever; hence he says that they fell; whereas of those he mentioned above he says that they stumbled but did not fall, because he shows that they were blinded for a time. And therefore God was severe toward these, so that, being apostates, they were blinded for ever. ### Scripture references - Rom 11:22: quotation, high confidence ### Translation notes - His distinction between Jews blinded for ever and those blinded for a time is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 11.22 (PL 17:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-22). ## Commentary on Romans 11:23 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-23 - Source: PL 17:151 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God can graft the Jews back in if they turn, so gentile Christians must not insult them. ### Latin text Sed et illi si nOli permanserint in incredulitate, inserentur ; potens eat enim Deus iterum inserere illos. Ostendit justitiam Dei non in sevrrilate manere circa ilIos, quos excæcavit d ad tempus; quia non sic illos excidit, ut non possit illos iterum inserere. si convertantur, qui per prophetam dixit : Revertentes ad me replantabo (Jerem. xxiv, 6); lit hoc scientes christiani gentiles non insultent Judæis, certi reservari illis quasi lapsis misericordiam Dei. ### English translation (Claude) “But they too, if they do not remain in unbelief, will be grafted in; for God is able to graft them in again.” He shows that the justice of God does not remain in severity toward those whom he blinded for a time; because he did not so cut them off that he cannot graft them in again if they are converted, he who said through the prophet: “Those who return to me I will plant again” (Jer 24:6); so that, knowing this, gentile Christians may not insult the Jews, certain that the mercy of God is reserved for them as for the fallen. ### Scripture references - Rom 11:23: quotation, high confidence - Jer 24:6: allusion, high confidence ### Translation notes - Allusion: Jer 24:6–7. ### Citation (SBL) Ambrosiaster, Rom. 11.23 (PL 17:151; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-23). ## Commentary on Romans 11:24 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-24 - Source: PL 17:151–153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: If gentiles were grafted into the olive of Abraham’s faith, Jews who believe will much more readily be restored to it. ### Latin text Nam si tu ex naturali excisus ea oleaatro, et contra naturam insertus ea in bonane olivam : quanta magis hi, qui secundum naturam inserentur suæ olivæ ! e Olivam fidem per qaam Abraham justi. ficatus est, accipiamus : oleastrum vero, quia agres)is et infructuosa natura est, perfidiam significatam : ac per boc si ii, qui semper inimici Dei fuerunt, conversi in fidem Abrahae inserti sunt, ex cujus origine non sunt; quanto magis Judæi, si post difSden tiam credanl, paternæ reddendi sunt naturæ, inserti iterum in suam promissionem ! ### English translation (Claude) “For if you were cut from what is by nature a wild olive and grafted contrary to nature into the good olive, how much more will these, who are by nature, be grafted into their own olive!” Let us take the olive to be the faith by which Abraham was justified, and the wild olive, since its nature is rustic and fruitless, to signify faithlessness. And therefore, if those who were always enemies of God, converted to the faith of Abraham, were grafted in, though they are not of his origin, how much more must the Jews, if after distrust they believe, be restored to their ancestral nature, grafted again into their own promise! ### Scripture references - Rom 11:24: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 11.24 (PL 17:151–153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-24). ## Commentary on Romans 11:25–36 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-25 - Source: PL 17:153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Israel’s partial blindness, caused by zeal for the law, lasts until the fullness of the gentiles has come in; then, their unbelief being from error, not malice, they will be restored to free choice and saved. ### Latin text Nolo enim ignorare vos, fratres, mysterium hoc ; ut non sitis ipsi vobis sapiellle. ; quia obtusio quædam ex parte Israel facta ese, donec plenitudo gentium intraret : et aie omnis Israel sulvus fieret. Non est obscurum, quia ad tempus caecitatis n obtusio data est Judaeis iis, qui dum æmuli Legis sUnl, non viderunt donum venisse promissum a Deo, quod prædicabatur a Christo. Zelo enim excaecati sunt , putantes legem factorum numquam debere cessare; unde sabbatum zelabantur. Qua offensione ex parte obtusi sunt, ilL pro incredulitate sua cruciarentur, videntes gentes profiteri cum gaudio consecutos se repromissionem Ahrahæ : copia tamen admissa gentium, abstergeretur caligo ab oculis mentis eorum, ut possint credere ; ut spiritum compunctionis prohibens a cordibus eorum, qui eis praestat cæcitatem, reddat eis arbitrium liberum voluntatis; quia non de malevolentia erat incredulitas, sed de errore, emendarentur, ut postea salvarentur. Sicut scriptum est. Ut probaret dunum illis rescrvatum a Deo, exemplum Esaiæ prophetæ in subjeclis ponit : ut hac gratia qua liberati sunt Judæi credentes, et nos liberari posse doceret ; quia non erat exinanita, sed semper abundat. Dicit ergo : ### English translation (Claude) “For I do not want you to be ignorant, brothers, of this mystery, so that you may not be wise in your own eyes: that a certain dullness has come upon Israel in part, until the fullness of the gentiles came in; and so all Israel would be saved.” It is not obscure that the dullness of blindness was given for a time to those Jews who, while zealous for the law, did not see that the gift promised by God, which was preached by Christ, had come. For they were blinded by zeal, thinking that the law of deeds ought never to cease; hence they were zealous for the sabbath. By this stumbling they were dulled in part, so that they might be tormented for their unbelief, seeing the gentiles profess with joy that they had obtained the promise of Abraham; yet when the abundance of the gentiles had been admitted, the darkness would be wiped from the eyes of their mind, so that they could believe; so that, withholding from their hearts the spirit of compunction which brings them blindness, he might give them back the free choice of their will; because their unbelief was not from malice but from error, they would be amended, so as afterwards to be saved. “As it is written.” To prove that the gift had been reserved for them by God, he sets down the example of the prophet Isaiah in what follows; so as to teach that by this grace, by which the believing Jews were freed, we too can be freed; because it had not been exhausted, but always abounds. He says, then: ### Scripture references - Rom 11:25: quotation, high confidence - Rom 11:26: quotation, high confidence ### Translation notes - Ref 11.25 covers Rom 11:25–26a. Ambrosiaster’s Old Latin reads “a certain dullness” (obtusio quaedam) and the past “came in” (intraret). ### Citation (SBL) Ambrosiaster, Rom. 11.25 (PL 17:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-25). ## Commentary on Romans 11:27 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-27 - Source: PL 17:153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The deliverer from Zion, Jesus, still forgives all who turn to him and patiently waits for unbelievers. ### Latin text Veniet ex Sion, qui eripiat, et avertat impietatetn ab Jacob : et hoc illis a me testamentum, eum abstulero peccata eorum (Esai. LIX, 28). Exempli hujus ratio semper manet, qnamdiu sunt, qui credant. Hic euim Dominus Jesus, qui de coelis venturus promissus est ad liberationem humani generis, ipse quotidie remittit peccata conversis ad se : nec statim non credentes condemnat, sed exspectat, sciens posse proficere ad agnitionem Dei. ### English translation (Claude) “There will come from Zion one who will deliver and turn away ungodliness from Jacob; and this is my covenant with them, when I take away their sins” (Isa 59:20–21). The reasoning of this example always remains, as long as there are those who believe. For this Lord Jesus, who was promised to come from heaven for the liberation of the human race, himself daily forgives the sins of those who turn to him; nor does he at once condemn those who do not believe, but waits, knowing that they can advance to the knowledge of God. ### Scripture references - Rom 11:26: quotation, high confidence - Rom 11:27: quotation, high confidence - Isa 59:20: quotation, high confidence - Isa 27:9: quotation, medium confidence ### Translation notes - Ref 11.27 covers Rom 11:26b–27. Quotation: Isa 59:20–21 with 27:9 (Migne gives 59:28). ### Citation (SBL) Ambrosiaster, Rom. 11.27 (PL 17:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-27). ## Commentary on Romans 11:28 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-28 - Source: PL 17:153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Israel’s unbelief opened the way for the gentiles, but the Jews remain beloved for the fathers’ sake, and if they believe, baptism will forgive them freely without the penance required for grave sins. ### Latin text Secundum Evangelium quidem inimici propter vos. Causa incredulitatis inimici sunt Evangelii, ut error et delictum illorum gentibus aperiret viam ante tempus intrandi ad fidem, sicut supra memoravi ; prius enim ubique omnibus Judæis praedicandum erat, tunc demum et gentibus oportebat credi verbum Dei. Sed quia non crediderunt, ablatum ab eis regnum datum est gentibus. Itaque non insultandum his præmonet, quorum delictum profuit gentibus ; illi enim insultandum est, cujus peccatum obfuit aliquibus. NOli enim in perfidia illorum gratulandum est, sed dolendum, si tardant converti ; ut quomodo peccato illorum gavisae sunt gentes, quia salvalæ sunt : sic conversione eorum lætentur, ipsorum enim occasione Dei gratiam citius perceperunt. Secundum electionem nutem dilecti propter Patre,. Quamvis graviter peccaverint Judaei reprobando donum Dei, et digni sint morte; tamen quia filii sunt bonorum, quorum prærogativa et merito plurima a Deo beneficia perceperunt, regressi ad fidem suscipientur cum lætitia ; quia dilectio in liis Dei exsuscitatur memoria Patrum. (Vers. q9.) Sine pænitentia enim sunt dolia et vocatto Dei. Verum est, quia gratia Dei in baptismate non quærit gemitum, aut planctum, aut opus aliquot; nisi solum ex corde professionem. Neque enim quia graviter deliquerant non recipiendo promissum Dei, et quia quæ graviter peccantur, non nisi Oetu et gcmitu ad veniam pertinent; ne ideo illos non posse jam accipere misericordiam putarent, quia dolere illos non videbant ; ostendit hoc inter primordia fidei non requiri ; donum enim Dei gratis donat peccata in baptismo. ### English translation (Claude) “According to the gospel they are enemies for your sake.” Because of unbelief they are enemies of the gospel, so that their error and offence opened to the gentiles the way to enter into faith before the time, as I mentioned above; for first the word of God had to be preached everywhere to all the Jews, and only then ought it to be believed by the gentiles. But because they did not believe, the kingdom taken from them was given to the gentiles. So he warns that they are not to be insulted whose offence profited the gentiles; for one should insult him whose sin harmed others. For one should not rejoice in their faithlessness but grieve if they are slow to be converted; so that, as the gentiles rejoiced at their sin because they were saved, so they may rejoice at their conversion; for by occasion of them they received the grace of God sooner. “But according to election they are beloved because of the fathers.” Though the Jews sinned gravely by rejecting the gift of God and are worthy of death, yet because they are sons of good men, by whose prerogative and merit they received very many benefits from God, when they return to faith they will be received with joy; for the love of God is stirred up in them by the memory of the fathers. (Verse 29.) “For the gifts and calling of God are without repentance.” It is true, because the grace of God in baptism does not seek groaning or lamentation or any work, but only profession from the heart. For lest they think that, because they had offended gravely by not receiving the promise of God, and because grave sins come to pardon only with weeping and groaning, they could not now receive mercy, since they did not see them grieving, he shows that this is not required at the beginnings of faith; for the gift of God forgives sins freely in baptism. ### Scripture references - Rom 11:28: quotation, high confidence - Rom 11:29: quotation, high confidence - Matt 21:43: allusion, medium confidence ### Translation notes - Ref 11.28 covers Rom 11:28–29. Ambrosiaster takes “without repentance” (sine paenitentia) of the person receiving the gift: baptism forgives without the penitential groaning required for grave sins after baptism; “repentance” here refers to the church’s discipline of penance. Allusion: Matt 21:43. ### Citation (SBL) Ambrosiaster, Rom. 11.28 (PL 17:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-28). ## Commentary on Romans 11:30–31 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-30 - Source: PL 17:153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As the gentiles, once unbelieving, received mercy, so the Jews, to whom the promise was made, will more readily receive it. ### Latin text Sicut enim et vos aliquando non credidistis Deo, nunc autem misericordiam consecuti estis propter illorum diffidentiam : ita et isti nunc non crediderunt in vestra miseratione, ut et ipsi misericordiam consequantur. Incredulitatem gentium memorat, b ut ipso rubore non se jactarent insultantes Judaeis, qui non crediderant : sed oblectarent illos agnoscere promissum Dei. Quia enim vos, inquit, gentes, cum his eloquia Hei credita sina, repugnantes fuistis : nunc autem misericordiam accepistis, nou vestro merito, sed ad horum opprobrium; quare non magis isti conversi accipiant misericordiam, qui prius in lege Dei conversati sunt, et quibus facta promissio est ? ### English translation (Claude) “For as you too once did not believe God, but now have obtained mercy because of their distrust, so these too now have not believed in your mercy, so that they too may obtain mercy.” He mentions the unbelief of the gentiles so that, out of very shame, they might not vaunt themselves insulting the Jews who had not believed, but might delight that they acknowledge the promise of God. For you, he says, gentiles, when the oracles of God were entrusted to these, were resisting; but now you have received mercy, not by your own merit but to their reproach; why should not these, converted, the more receive mercy, who previously lived in the law of God and to whom the promise was made? ### Scripture references - Rom 11:30: quotation, high confidence - Rom 11:31: quotation, high confidence ### Translation notes - Ref 11.30 covers Rom 11:30–31. Ambrosiaster’s Old Latin reads “in your mercy” (in vestra miseratione) with “have not believed”. ### Citation (SBL) Ambrosiaster, Rom. 11.30 (PL 17:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-30). ## Commentary on Romans 11:32 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-32 - Source: PL 17:153 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: When the law had only increased guilt, God decreed faith alone, through which the sins of all are abolished, so that all, shut up in unbelief, might receive mercy. ### Latin text Conclusit enim Dens omnia in incredu litate, ut omnium misereatur. Gentes porro ab antiquis temporibus in impietate et ignorantia versabantur, ut pote sine Deo : propter quod manifestata Lex ill literis est, qua possent infrenari præcipiles. Et quoniam versutia adversarii cumulari peccata cœperunt, c ut per interdictum magis reus homo constitueretur ; D. u, clementia bonitatis suæ semper homini procurans, ut et quod sine lege peccatum erat, et in Lege posset deleri ; hoc decrevit ut solam fidem poneret, per quam omnium peccata abolerentur ; ut quia nulla spes per Legem omnibus hominibus crat, Dei misericordia salvarentur. Hoc est omnia conclusisse in incredulitate, ut tunc decretum donum a Deo veniret, quando omnes diffidentia laborarent; ut gratia muneris esset gratissima. Itaque nemo se jactet; miserum est enim superbum esse eum, cui ignotum est. ### English translation (Claude) “For God has shut up all things in unbelief, so that he may have mercy on all.” The gentiles from ancient times lived in ungodliness and ignorance, being without God; for which reason the law was made manifest in writing, by which the headlong might be reined in. And since by the cunning of the adversary sins began to be heaped up, so that through the prohibition man was made more guilty, God, by the clemency of his goodness always providing for man, so that both what was sin without the law and what was sin in the law could be blotted out, decreed this: to set down faith alone, through which the sins of all would be abolished; so that, since there was no hope for any people through the law, they might be saved by the mercy of God. This is to have shut up all things in unbelief, so that the gift decreed by God should come then when all laboured under distrust, so that the grace of the gift might be most welcome. So let no one vaunt himself; for it is wretched for one to be proud who has been pardoned. ### Scripture references - Rom 11:32: quotation, high confidence ### Translation notes - “hoc decrevit ut solam fidem poneret”: translated as written. “cui ignotum est” read as “cui ignotum est” (to whom pardon has been given). ### Citation (SBL) Ambrosiaster, Rom. 11.32 (PL 17:153; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-32). ## Commentary on Romans 11:33 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-33 - Source: PL 17:153–155 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul praises God’s unsearchable wisdom in leading humanity through natural law, the law of Moses and then mercy, so as to win both gentiles and Jews. ### Latin text O altitudo divitiarumsapientiæ et scientiæ Dei ! Quam inscrutabilia sunt judicia ejus, et investigabiles viæ ipsius ! Excelsum et immensum Deum in divitiis sapientiæ et scientiæ suæ cum omni laude gratiarum actionis testatur ; est enim consilium et judicium ejus incomprehensibile. Nam sciens ab initio conversationes et opera hominum ; quia ncque sola severitate juslitiæ salvari possit hominum ge- , nus, neque sola misericordia 4 ad profectum meritorum pervenire, unoquoque tempore decrevit quid esset prædicandum : ante tamen permittens unumquemque suo judicio; quia natura ipsa duce, cognoscitur justitia. Et quia auctoritas naturalis justitiae obtorpuerat consuetudine delinquendi, data est Lex ; ut humanum genus terrure manifestatæ Legis frenaretur. Sed quia non se cohihentes, rei tenebantur a Lege; prædicata misericordia est, quae ad se confugientes salvaret, refutantes autem cæcaret ad tempus, ad promissionem eorum gentes invitans, quæ prius justitiam Dei per Moysem datam sequi notuerunt ; ut horum saluti dum invident, ipso zelo ad radicis Salvatoris originem se reformarent promissæ in Lege. Hæc est altiludo divitiarum sapjetzliæ et acitntiæ Dei qui tam Judæos quam gentes multifaria providentia acquisivit ad vitam. ### English translation (Claude) “O the depth of the riches of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out!” He testifies, with all praise of thanksgiving, that God is lofty and immeasurable in the riches of his wisdom and knowledge; for his counsel and judgment are incomprehensible. For, knowing from the beginning the conduct and works of people, that the human race could neither be saved by the severity of justice alone, nor come to the advance of merits by mercy alone, he decreed for each time what was to be preached; yet first leaving each to his own judgment, because with nature itself as guide righteousness is known. And because the authority of natural righteousness had grown numb through the habit of offending, the law was given, so that the human race might be reined in by the terror of the law made manifest. But because, not restraining themselves, they were held guilty by the law, mercy was preached, which would save those who flee to it, but blind for a time those who refuse it, inviting to their promise the gentiles, who previously would not follow the righteousness of God given through Moses; so that, while they envy their salvation, by that very jealousy they might restore themselves to the origin of the root of the Saviour promised in the law. This is the depth of the riches of the wisdom and knowledge of God, who by manifold providence has won for life both Jews and gentiles. ### Scripture references - Rom 11:33: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 11.33 (PL 17:153–155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-33). ## Commentary on Romans 11:34–35 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-34 - Source: PL 17:155 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No one knows God’s counsel, such as his plan to save the gentiles and to receive the Jews again. ### Latin text Quis enim cognovit sensum Domini? aut quis consiliarius illi fuit? ant quis prior dedit illi, et relribuelur ei (Esai. xL, 13) 1 Hoc in Esaia scriptum habetur. Manifestum est solum Deum esse qni noverit omnia consilia, et hunc unum esse qui nullius egeat; quia ab ipso sunt omnia : ac per hoc consilium ejus a nullo nec comprehenditur, nec metitur ; b quia in inferiora superioris sensum scire non possunt. Denique Judaeis credentibus impossibile videbatur consi!ium esse et voluntatem Dei ad redemptionem gentium : simili modo et gentibus arduum et incredulum videbatur Judaeos, qui non crediderunl, posse converti; aut credentes suscipi, ut salvarentur. inter caetera hoc est consilium Dei, quod latuit, nec potuit comprehendi. ### English translation (Claude) “For who has known the mind of the Lord? Or who has been his counsellor? Or who has first given to him, and it will be repaid to him?” (Isa 40:13). This is found written in Isaiah. It is plain that God alone knows all counsels, and that he alone needs nothing, because all things are from him; and therefore his counsel is neither grasped nor measured by anyone, because inferior things cannot know the mind of the superior. Indeed to the believing Jews it seemed impossible that the counsel and will of God was for the redemption of the gentiles; in the same way it seemed hard and incredible to the gentiles that the Jews who had not believed could be converted, or, when they believed, be received so as to be saved. Among other things, this is the counsel of God which was hidden and could not be grasped. ### Scripture references - Rom 11:34: quotation, high confidence - Rom 11:35: quotation, high confidence - Isa 40:13: quotation, high confidence - Job 41:11: quotation, medium confidence ### Translation notes - Ref 11.34 covers Rom 11:34–35. Quotations: Isa 40:13; Job 41:11 (Vulg. 41:2). ### Citation (SBL) Ambrosiaster, Rom. 11.34 (PL 17:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-34). ## Commentary on Romans 11:36 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/11-1/#p-11-36 - Source: PL 17:155 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: All things are from the Father, through the Son of the same substance, and in the Holy Spirit who is from the Father; therefore creatures cannot know God’s counsel, and to him is glory. ### Latin text Quoniam ex ipso, et per ipsum, et in ipso sunt omnia : ipsi gloria. Qua ratione sensus et consilium Dei investigari uon potest, declaravit : Ex ipso enim, inquit, et per ipsum, et in ipso sunt onania : ipsi gloria. Hoc dicto aperuit sensum, qui occultus erat mundo; quia enim omnium creator est Deus (fecit enim ea quæ non erant, ut essent), ideo ex ipso sunt omnia. Et quoniam ab ipso sunt, per Filium ejus, qui ejusdem utique substantiae est, esse coeperunt, cujus opus Patris est opus. Quia ergo ipse operatur per Filium, per ipsum suut omnia. Et quoniam quae sunt ex Deo, per Deum sunt : post renata in Spiritu sancto sunt, in ipso sunt omnia, quia et Spiritus sanctus de Deo est Patre; unde et scit quæ in Deo sunt. Ergo et in Spiritu sancto Pater est; qnia quod de Patre est Deo, non potest aliud esse, quam est Deus Pater. Ac per boc ipsi gloria, quia ex ipso, et per ipsum, et in ipso sum omnia. e Itaque quae ex ipso, et per ipsum, et in ipso ut essent, esse caeperunt, sensum et consilium ejus scire non possunt. Ipse autem scit omnia; quia in ipso sunt cuncta. Patefecit mysterium Dei, quod superius dixit non ab eis ignorari deberr. ### English translation (Claude) “Since from him and through him and in him are all things: to him be glory.” He has declared for what reason the mind and counsel of God cannot be searched out: “For from him,” he says, “and through him and in him are all things: to him be glory.” By saying this he disclosed the sense which was hidden from the world; for since God is the Creator of all (for he made the things that were not, so that they might be), therefore from him are all things. And since they are from him, they began to exist through his Son, who is certainly of the same substance, whose work is the Father’s work. Since, then, he works through the Son, through him are all things. And since the things that are from God are through God, and afterwards, reborn, are in the Holy Spirit, in him are all things; because the Holy Spirit too is from God the Father; hence he also knows the things that are in God. So the Father too is in the Holy Spirit; because what is from God the Father cannot be other than what God the Father is. And therefore to him be glory, because from him and through him and in him are all things. So the things that began to exist from him and through him and in him cannot know his mind and counsel. But he knows all things, because in him are all things. He has disclosed the mystery of God, which he said above they ought not to be ignorant of. ### Scripture references - Rom 11:36: quotation, high confidence - 1 Cor 2:11: allusion, high confidence - 1 Cor 8:6: allusion, medium confidence ### Translation notes - Ambrosiaster reads “from him, through him, in him” as Father, Son and Holy Spirit; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 11.36 (PL 17:155; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/11-36). ## Commentary on Romans 12:1–3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-1 - Source: PL 17:155–157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers, washed from sin, should offer their bodies as a living sacrifice by putting to death the body’s vices, keeping chastity together with justice, and should not claim more than the gifts God has measured out to them. ### Latin text Obsecro iraque vos, fratres, per misericordiam Dei, ut exhibeati. corpora vestra hostiam vivam, sanctam, Deo placentem, rationabile obsequium vestrum. Et nolite conformari huic sæculo : sed refoT- mamini ira nouitate sensus vestr;; lit proberis quæ ait voluntas Dei, quod bonum, et placitum, et perfectum est. Per misericordiam Dei d illos adhortatur rer quam salvatur humanum genus. Post tractatum enim Legis et fidei populi naturam Judaici et gentilis ad bonam vitam agendam hortatur; per hanc enim spes fidei obtinetur. Commonitio est ergo hæc, ut memores sint quia misericordiam acceperunt : et vigilent circa obsequium ejus, a quo illis data est, per quem ex impiis graiis justificati sunt, scientes hanc esse hostiam vivam, sanctam, et Deo acceptabilem, si corpora nostra incontaminata servemus, dissimiles a saecularibus, qui voluptatibus student. Hæc eat voluntas Dei, sanctificatio vestra (I Thess. IV, 3). Nam corpora subjecta peccatis nOli viva habentur, sed mortua; sub desperatione enim promissæ vitæ sunt. Ad hoc enim peccatis dono Dei ahluimur; ut de cætero mundam vitam agentes, Dei amorem in nos provocemus, nov irritum facientes opus gratiæ ejus. Nam apud veteres ideo oblata occidebatur hostia, ut homines peccati causa morti subjectos significaret. Nunc antem quia per donum Dei purificati sunt homines, et a morte secunda liberati. vivam hostiam deLent offerre; ut signum sit vitæ æternæ. Non enim, sicut tunc, corpora e pro corporibus immolantur : nunc vero non corpora, sed vitia corporis perimenda sunt. Ut autem obsequii nostri effectum habere possimus, servata justitia, pudorem custodiamus; nihil enim proficit pudor, nec rationabilis potest videri. neglecta justina. Hoc erit conformem fieri spiritualium, renovatum in spiritu ac fide hoc scire quod placeat Deo, nec aliud bonum et perfectum esse. Dico enim per gratiam, quae data est t'nihi, omnibus, qui suut inter vos, non plus snpere quam oportet aapere : sed sapere ad sobrielatem, et unicuique sicut divisit Deus mensuram fidei. Aperte ostendit hoc debere nos sapere, quod justitiæ terminos non egrediatur, ut non nobis solis utile sir, sed et nulli obait. Hæc est enim prudentia, prodesse magis alilluibus, quam obesse; et contentum esse debere sorte, qua mensus est Deus, f et merito fidei uniuscujus que : nec sibi defendere, quod non sibi concessum videt; hoe est, non plus sapere, quia uni totum concedi non potest. Nec enim si quis bonae vitae est, ex eo sibi etiam doctrinae prudentiam debet dcfendere : aut quia peritiam habet Legis, levitarum sibi obsequia vindicare debebit. Hortatur ergo, et docet per gratiam sibi datam. Haec gratia peritia intelligitur Dominicæ disciplinæ, per quam humilitati et justiliæ studendom tradit. ### English translation (Claude) “I beseech you, then, brothers, by the mercy of God, to present your bodies as a living sacrifice, holy, pleasing to God, your reasonable service. And do not be conformed to this world, but be reformed in the newness of your mind, so that you may prove what is the will of God, what is good and pleasing and perfect.” He exhorts them by the mercy of God, through which the human race is saved. For after treating the law and faith, he exhorts the Jewish and gentile people alike to lead a good life; for through this the hope of faith is obtained. This, then, is a reminder, that they should remember that they have received mercy, and be watchful in the service of him by whom it was given them, through whom from ungodly they were justified freely; knowing that this is a living sacrifice, holy and acceptable to God, if we keep our bodies undefiled, unlike worldly people who pursue pleasures. “This is the will of God, your sanctification” (1 Thess 4:3). For bodies subject to sins are held not living but dead; for they are under despair of the promised life. For we were washed from sins by the gift of God for this purpose, that thereafter, leading a pure life, we might call forth the love of God toward us, not making void the work of his grace. For among the ancients the victim offered was killed to signify that people were subject to death because of sin. But now, since people have been purified by the gift of God and freed from the second death, they ought to offer a living sacrifice, as a sign of eternal life. For bodies are not sacrificed for bodies as then; but now not bodies but the vices of the body are to be put to death. And so that our service may have its effect, let us keep chastity while keeping justice; for chastity profits nothing, nor can it seem reasonable, if justice is neglected. This will be to become conformed to spiritual things, renewed in spirit and faith, to know this, what pleases God, and that nothing else is good and perfect. (Verse 3.) “For I say, through the grace that has been given to me, to all who are among you, not to think more highly than one ought to think, but to think with sobriety, and as God has distributed to each the measure of faith.” He shows openly that we ought to think in a way that does not go beyond the bounds of justice, so as not to be useful to ourselves alone, but also to harm no one. For this is prudence, rather to profit others than to harm them; and one ought to be content with the lot which God has measured out, and with the merit of each one’s faith; nor claim for oneself what one sees has not been granted; this is not to think more highly, because everything cannot be granted to one. For if someone is of good life, he ought not on that account to claim the wisdom of teaching as well; or because he has skill in the law, he ought not to claim for himself the services of the Levites. He exhorts, then, and teaches through the grace given him. This grace is understood as skill in the Lord’s discipline, through which he teaches zeal for humility and justice. ### Scripture references - Rom 12:1: quotation, high confidence - Rom 12:2: quotation, high confidence - Rom 12:3: quotation, high confidence - 1 Thess 4:3: quotation, high confidence ### Translation notes - Ref 12.1 covers Rom 12:1–3. Ambrosiaster’s Old Latin reads “be reformed in the newness of your mind” (12:2). Quotation: 1 Thess 4:3. “pudor” rendered “chastity”. ### Citation (SBL) Ambrosiaster, Rom. 12.1 (PL 17:155–157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-1). ## Commentary on Romans 12:4–5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-4 - Source: PL 17:157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As members of one body in Christ, believers have different functions and must serve and encourage one another. ### Latin text Sicut enim in una corpore multa membra habemus, omnia autem membra non eadem habent officia; ita multi unum corpus sumus in Christo, singuli autem alter alterius membra. Exempto corporis docet nnn posse nos singulos omnia; quia sumus invicem membra, a ut alter alterius non egeat : ac per hoc curant nostri ipvicem nos agere debere, nec alterum alii obsistere; quia invicem officiis nostris opus habemus. Hoc erit diligere Christum, si invicem se membra exhortentur, ut impleant modum, quo corpus in Christo perfectum sit. ### English translation (Claude) “For as in one body we have many members, but all the members do not have the same function, so we, being many, are one body in Christ, and individually members one of another.” By the example of the body he teaches that we cannot each do everything; because we are members of one another, so that one does not need what another has; and therefore we ought to take care of one another, and not one obstruct another; because we need one another’s services. This will be to love Christ, if the members exhort one another to fulfil the measure by which the body in Christ is perfect. ### Scripture references - Rom 12:4: quotation, high confidence - Rom 12:5: quotation, high confidence - 1 Cor 12:12: allusion, medium confidence ### Translation notes - Ref 12.4 covers Rom 12:4–5. The clause “ut alter alterius non egeat” is translated as printed (“so that one does not need what another has”); the sense may be the reverse, uncertain. ### Citation (SBL) Ambrosiaster, Rom. 12.4 (PL 17:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-4). ## Commentary on Romans 12:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-6 - Source: PL 17:157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The members of the Church have different gifts according to grace; prophecy, the first, is given in the measure the cause requires. ### Latin text Habentes autem donationes Dei diveras secundum gratiam, quæ data est b nobis Nunc autem ipsa officia deputata membris merito fidei enumerat; ut eam viderit membrum quod sibi deputatum officium eat, non perstrepat alteri, cui viderit aliud traditum, c Md congaudeat, ut corpus Ecclesiæ sit perfectum. Sive prophetiam secundum rationem fidei. A prophetia incipit, quæ prima probatio est rationabilem esse fidem nostram. Denique credentes, accepto Spiritu prophetabant. Hæc ergo datur pro modo accipientis, hoc est, quantum causa exigit, propter quam dator ### English translation (Claude) “Having gifts of God that differ according to the grace that has been given to us.” Now he lists the very functions assigned to the members by the merit of faith; so that when a member sees what function has been assigned to it, it may not make an uproar against another to whom it sees something else given, but rejoice with it, so that the body of the Church may be perfect. “Whether prophecy, according to the proportion of faith.” He begins from prophecy, which is the first proof that our faith is reasonable. Indeed believers, when they received the Spirit, prophesied. This, then, is given according to the measure of the receiver, that is, as much as the cause requires for which the giver … ### Scripture references - Rom 12:6: quotation, high confidence - Acts 19:6: allusion, medium confidence ### Translation notes - The comment breaks off at the end of the staged text (“propter quam dator”); the rest of the sentence is missing and marked “…”. Allusion: Acts 19:6. ### Citation (SBL) Ambrosiaster, Rom. 12.6 (PL 17:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-6). ## Commentary on Romans 12:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-7 - Source: PL 17:157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ministers and teachers are strengthened by the Spirit in proportion to their faith. ### Latin text Sive ministerium in ministrando. d Ad obsequium fraternitatis præbendum in tantum minister Rimatur, quantum credit debere se obsequi ; ne ultra fidem laborans in obsequio, fatigetur incassum ; quia hoc sequitur unumquemque, quod conatur ex corde. Sive qui docet in doctrina. Similiter dicit adjuvari doctorem in doctrina; ut in quantum fides ejus est ad docendum, in tantum inspiretur all tradendam disciplinam cælestem. ### English translation (Claude) “Or ministry, in ministering.” For rendering service to the brotherhood the minister is strengthened as far as he believes he ought to serve, lest, labouring in service beyond his faith, he be wearied in vain; for what each one strives for from the heart follows him. “Or one who teaches, in teaching.” Similarly he says that the teacher is helped in teaching, so that, as far as his faith extends to teaching, so far he is inspired to hand on the heavenly discipline. ### Scripture references - Rom 12:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 12.7 (PL 17:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-7). ## Commentary on Romans 12:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-8 - Source: PL 17:157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Exhorters, givers, those who preside and those who show mercy are helped by the Spirit; mercy, which includes forgiving, helping the needy, clothing, feeding, rescuing exposed infants and burying the dead, must be done simply and gladly. ### Latin text Sive qui exhortatur in exhortando. Et hune eodem modo in eo ipso, e in quo tendit, auxilio Spiritus præparai ; ut habeat graliam, dum provocat. Lacessit enim fratres ad bonum, aut incredatus ad fidem. Qui largitur in simplicitate. Huic dicit, qui bono animo tribuit auxiłia semper suppeditare, procurante Spiritu, ut non desit tribuenti simpliciter, dicente Salomone : Qui tribuit pauperibus, non indigebit (Prof. XXVIII, i7). Hic ergo tribuit simpliciter, qui non in simulatione hoc agit, ut laus ei ab hominibus detur; sed ut a Deo pro hoc ipso meritum eonsequatur. Qui præest in sollicitudine. Eum qui curam ut praesit fratribus, suscipit, juxta fidem suam accipcre vigilantiam et auctoritalem; ut pro8ciat in quo sollicitus est, habens in illis fructum, quibus præest. Qui miseretur in hilaritate. Hunc quoqne seeundum sensum suum, qui laeto animo misericordiam facit, non quasi nolenti eltorqueatur, fundari et roborari a Deo; ut in hac re nullam infirmitatem paliatur, sciens dictum a Salomone : Dam habea occasionem, benefac (Prov. III, 27). Sed hoc multifarie intelligendum est; f multiplex est enim misericordia sub uno vocabulo. Nam si supra dixit : Qui largitur in simplicitate; quid erat opus iterare, nisi quia sub uno misericordiae nomine multa bona opera signiacavit? Peccantibus etenim ignoscere misericordia est : et in necessitate aliqua posito vel oppresso opem ferre misericordia est; et nudum vestire, et esurienti panem frangere, et parvulum expositum colligere, et cadaver operire, g et alia operari misericordia est. Ideo si b:rc impigre, et sine taedio fuerit operatus, habebit hujus operis et in præsenti et in futuro mercedem. Omnis ergo miscricordia et simpliciter, et cum gaudio Seri debet; lit siroplicitas excludat hypocrisim, gaudium vero fretum futurae spei testatur examen. ### English translation (Claude) “Or one who exhorts, in exhorting.” This one too he prepares in the same way, by the help of the Spirit, in that very thing to which he aims, so that he may have grace while he urges. For he urges the brothers to good, or unbelievers to faith. “One who gives, in simplicity.” To this one, who gives with a good mind, he says that help is always supplied, the Spirit providing, so that one who gives simply may not lack, as Solomon says: “Whoever gives to the poor will not be in want” (Prov 28:27). He gives simply, then, who does not do this in pretence, so that praise may be given him by men, but so that he may obtain merit from God for this very thing. “One who presides, in diligence.” He says that one who undertakes the care of presiding over the brothers receives vigilance and authority according to his faith, so that he may make progress in that about which he is diligent, having fruit in those over whom he presides. “One who shows mercy, with cheerfulness.” This one too, according to his disposition, who does mercy with a glad mind, not as if it were extorted from one unwilling, he says is founded and strengthened by God, so that in this matter he may suffer no weakness, knowing the saying of Solomon: “While you have the opportunity, do good” (Prov 3:27). But this is to be understood in many ways; for mercy is manifold under one word. For if above he said, “One who gives, in simplicity,” what need was there to repeat, unless that under the one name of mercy he signified many good works? For to forgive those who sin is mercy, and to bring help to one placed in some need or oppressed is mercy; and to clothe the naked, to break bread for the hungry, to take up an exposed infant, to cover a corpse, and to do other things is mercy. Therefore, if he has done these things readily and without weariness, he will have the reward of this work both in the present and in the future. All mercy, then, ought to be done both simply and with joy; so that simplicity may exclude hypocrisy, and joy may testify to the scrutiny that relies on future hope. ### Scripture references - Rom 12:8: quotation, high confidence - Prov 28:27: quotation, high confidence - Prov 3:27: quotation, high confidence - Isa 58:7: allusion, high confidence - Matt 25:36: allusion, medium confidence - Matt 6:2: allusion, low confidence ### Extrabiblical texts - Tob 1:17 (Tobit): allusion, low confidence ### Translation notes - Quotations: Prov 28:27 (Migne gives 28:17); Prov 3:27–28 (Old Latin form). “Qui praeest” (“one who presides”) refers to those set over the brothers. Allusions: Isa 58:7; Matt 25:35–36; Tob 1:17 (burying the dead); Matt 6:2. ### Citation (SBL) Ambrosiaster, Rom. 12.8 (PL 17:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-8). ## Commentary on Romans 12:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-9 - Source: PL 17:157 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Love without pretence, practised to please God, is helped by the Spirit. ### Latin text Dilectio sine simulatione. h Huic menti, quae Ime meditatur, ut ideo diligat fratrem, quia scit hoc placere auctori Deo; ut nou in adulatione præsentis vitae hoc agar, subvenit Spiritus; ut qnia hoc devota mente qua'rit, obsequiis possit implere. Audiunt enim dicturo a Domino : Præceptum novum do uobis, ut diligatis invicem (Joon. XIII, 3ł). ### English translation (Claude) “Love without pretence.” To this mind, which plans to love a brother because it knows this pleases God the Author, so as not to do it to flatter in the present life, the Spirit comes to help; so that, since it seeks this with a devout mind, it may fulfil it with services. For they hear the word of the Lord: “A new commandment I give you, that you love one another” (John 13:34). ### Scripture references - Rom 12:9: quotation, high confidence - John 13:34: quotation, high confidence ### Translation notes - Quotation: John 13:34. ### Citation (SBL) Ambrosiaster, Rom. 12.9 (PL 17:157; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-9). ## Commentary on Romans 12:10–11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-10 - Source: PL 17:157–159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Ambrosiaster comments on Rom 12:9–11, defending his Latin reading “serving the time” against the Greek “serving the Lord” and explaining it as speaking of the faith with discretion, as Paul did in circumcising Timothy. ### Latin text Odientes malum, adhærentes bono, fraternitatis amore invicem benigni, honore mutuo prævenientes.Non magnum dicit evitare malum, nisi adhærcatur bono; illud enim de timore fit, istud de amore : i nec benignum esse, nec fraternitatis amorem tenere dicitur, si non mutuis se obsequiis prævenerint. Sollicitudine non pigri. Hoc est quod dicit propheta Hieremias (Jerem. XLVIII, 10), quia maledictus qui facit opera Domini negligenter. Piger enim in conversatione divina sine spe est; ideo subjecit : Spiritu ferventes. Hoc est, lit ill exercitio divini operis, aut Legis non sit lepidus , sicut dicitur in Apocalypsi Joannis : Quoniam tepidu. es, inquit, evomam te ex ere meo (Apoc. III, 16); quotidiana enim meditatio tollit soporem, et facit vigilantem. Opera vero Domini sunt, quae mandat Reri pro utilitate Ecclesiæ, id est, fratrum. . Tempori servientes. In graeco dicitur babere sic Deo servientes; quod nec loco ipsi competit. Quid enim opus erat summam hanc ponere totius devotionis, cum quando singula membra, quae ad obsequia et servitia Dei pertinent, memoret? In omnibus enim iis quæ enumerat, plenum Domino servitium exhibetur. Nam servire tempori quid sit, alibi soI- vit, cum dicit : Redimente. tempus, quoniam dies mali sunt; ut sciatis quemadmodum unicuique respon deati. (Ephes. v, i6). Quoniam autem dixerat : Spiritu serventes; ne hoc sic acciperent, ut passim et importune verba religionis ingererent tempore inimico, per quod forte scandalum excitarent, statim subjecit : Tempori servientes, ut modeste et cum honestate aptis et locis et personis, et apto tempore religionis fidem loquerentur. Sunt enim quidam etiam in hoc tempore quo pax est, qui sic perhorrent verba Dei, ut audientes cum magna ira blasphement viam Christi. Nam et ipse servivit tempori, quando quod noluit fecit; invitus enim circumcidit Timotheum, et raso capite purificatus secundum Legem ascendit temptum, ut Judæorum sopiret insaniam. ### English translation (Claude) “Hating evil, clinging to good, kind to one another with brotherly love, anticipating one another in honour.” He says it is no great thing to avoid evil unless one clings to the good; for the one comes from fear, the other from love. Nor is one said to be kind, nor to keep brotherly love, if they do not anticipate one another with mutual services. “In diligence not slothful.” This is what the prophet Jeremiah says, that cursed is he who does the works of the Lord negligently (Jer 48:10). For one slothful in divine conduct is without hope; therefore he added: “Fervent in spirit.” That is, so that in the exercise of the divine work or of the law one may not be lukewarm, as is said in the Apocalypse of John: “Because you are lukewarm,” he says, “I will spit you out of my mouth” (Rev 3:16); for daily meditation removes drowsiness and makes one watchful. And the works of the Lord are those which he commands to be done for the benefit of the Church, that is, of the brothers. “Serving the time.” In the Greek it is said to read “serving God” thus; which does not fit the place. For what need was there to set down this summary of all devotion, when he is mentioning the individual members that pertain to the services and service of God? For in all these things he lists, full service is rendered to the Lord. For what it is to serve the time he explains elsewhere, when he says: “Redeeming the time, because the days are evil, so that you may know how you ought to answer each one” (Eph 5:16; Col 4:5–6). Since he had said, “Fervent in spirit,” lest they take this to mean that they should press the words of religion everywhere and out of season at a hostile time, by which they might perhaps cause scandal, he added at once, “Serving the time,” so that they should speak the faith of religion modestly and honourably, at suitable places and to suitable persons, and at a suitable time. For there are some even at this time, when there is peace, who so abhor the words of God that, hearing them, they blaspheme the way of Christ with great anger. For he himself too served the time when he did what he did not wish; for unwillingly he circumcised Timothy, and, his head shaved and purified according to the law, he went up to the temple, to calm the madness of the Jews. ### Scripture references - Rom 12:10: quotation, high confidence - Rom 12:11: quotation, high confidence - Jer 48:10: quotation, high confidence - Rev 3:16: quotation, high confidence - Eph 5:16: quotation, high confidence - Col 4:6: quotation, high confidence - Acts 16:3: allusion, high confidence - Acts 21:26: allusion, high confidence ### Translation notes - Ref 12.10 covers Rom 12:10–11. Ambrosiaster’s Latin text reads “tempori servientes” (“serving the time”), a variant found in some Western witnesses (καιρῷ for κυρίῳ); he knows the Greek “serving the Lord/God” and rejects it; translated as written. Quotations: Jer 48:10; Rev 3:16; Eph 5:16 with Col 4:5–6. Allusions: Acts 16:3; 21:24–26. ### Citation (SBL) Ambrosiaster, Rom. 12.10 (PL 17:157–159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-10). ## Commentary on Romans 12:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-12 - Source: PL 17:159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: When the faith cannot be spoken openly, believers rejoice in hope, endure tribulation, and persevere in prayer. ### Latin text Spe gaudentes. Postquam dixit: Tem pori servientes, adjecit : Spe gaudentes; ut si forte propter iniquitatem temporis non liceat de fide publice loqui, sed esse in metu, spe galldeal; quia hac tristitia parit laetitiam. In tribulatione patientes. Hoc est spe gaudere, in tribulatione patientem esse; de gaudio enim spei tolerat tribulationem, sciens multo majora esse, quæ pro his promissa sunt. Orationi instantes. Necessaria est valde oratio; quia ut tribulatio possit tolerari, precibus inAistendum est. ### English translation (Claude) “Rejoicing in hope.” After he said, “Serving the time,” he added, “Rejoicing in hope”; so that if perhaps, because of the iniquity of the time, it is not permitted to speak publicly of the faith, but one must be in fear, one may rejoice in hope; because this sadness gives birth to joy. “Patient in tribulation.” This is to rejoice in hope, to be patient in tribulation; for from the joy of hope one endures tribulation, knowing that far greater things have been promised for these. “Persevering in prayer.” Prayer is very necessary; for in order that tribulation may be endured, one must persevere in prayers. ### Scripture references - Rom 12:12: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 12.12 (PL 17:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-12). ## Commentary on Romans 12:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-13 - Source: PL 17:159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: To share in the saints is to imitate their lives and to support them materially when they are in need. ### Latin text Memor;;. sanctorum communicantes Manifestum est quia qni preces suas exaudiri vult aemulus debet esse vitro sanctorum; cum imitatur enim, communicat; ut hoc sit memorem esse et communicatorem, imitari actus illorum : et si sumptibus indigent, communicandum est eis, sicut dicit alio loco : De collectis autem quæ fiunt in sanctos (1 Cor. XVI, i); et ad Galatas : Ut pauperum mermores essemus (Galat. II, 10). ### English translation (Claude) “Sharing in the memories of the saints.” It is plain that one who wishes his prayers to be heard ought to be an emulator of the life of the saints; for when he imitates, he shares; so that to be mindful and a sharer is to imitate their acts: and if they need resources, one must share with them, as he says in another place: “Concerning the collections which are made for the saints” (1 Cor 16:1); and to the Galatians: “That we should remember the poor” (Gal 2:10). ### Scripture references - Rom 12:13: quotation, high confidence - 1 Cor 16:1: quotation, high confidence - Gal 2:10: quotation, high confidence ### Translation notes - Ambrosiaster’s Old Latin reads “memoriis sanctorum communicantes” (“sharing in the memories of the saints”), where the Greek has “sharing in the needs (χρείαις) of the saints”; the variant μνείαις is attested in Western witnesses. Quotations: 1 Cor 16:1; Gal 2:10. ### Citation (SBL) Ambrosiaster, Rom. 12.13 (PL 17:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-13). ## Commentary on Romans 12:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-14 - Source: PL 17:159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christians should practise hospitality like Abraham and Lot, and bless their persecutors instead of cursing. ### Latin text Hospitalitatem sectantes. Imitator et amator sanctorum hospitalitatem sectatur exemplis sancti Abrahæ, et Loth viri justi. Benedicite persequentibus vos, benedicite, et nolite maledicere. Ut Christianos per omnia novos faciat, etiam ab hac iHos consuetudine auferre vult, qu:e omnibus communis est, ne irato animo incitati prius facile maledicere velint : sed ut magis, victa iracundia, beucdicant, a et laudi sit disciplina Dominica. ### English translation (Claude) “Pursuing hospitality.” The imitator and lover of the saints pursues hospitality after the examples of holy Abraham and of Lot, a righteous man. “Bless those who persecute you; bless, and do not curse.” To make Christians new in all things, he wants to take them away even from this habit which is common to all, that, roused by an angry mind, they easily wish to curse first; but rather that, anger being conquered, they bless, and the Lord’s discipline may be praised. ### Scripture references - Rom 12:13: quotation, high confidence - Rom 12:14: quotation, high confidence - Gen 18:2: allusion, high confidence - Gen 19:2: allusion, high confidence ### Translation notes - Ref 12.14 covers Rom 12:13b–14. Allusions: Gen 18:1–8; 19:1–3. ### Citation (SBL) Ambrosiaster, Rom. 12.14 (PL 17:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-14). ## Commentary on Romans 12:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-15 - Source: PL 17:159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Sharing the joys and griefs of others builds up believers and draws unbelievers toward the faith. ### Latin text Gaudere cum gaudentibus , flere cum flentibus. Hoc est, quod alio loco dicit: Si quid patitur unum membrum, compatiuntur omnia ruembra : et IIi lætatur unum membrum, congaudent omnia membra (1 Cor. XII, 26). Cum enim quis fideli solatio est in necessitate, erigit animum ejus, et apud Deum sibi collocat meritum ; quia membrum diligit corporis Christi : et si cum infideli condoleat, provocat magis b illum ad profectam disciplinæ Dominicæ. ### English translation (Claude) “To rejoice with those who rejoice, to weep with those who weep.” This is what he says in another place: “If one member suffers, all the members suffer with it; and if one member rejoices, all the members rejoice with it” (1 Cor 12:26). For when someone is a comfort to a believer in need, he raises his spirit and lays up merit for himself with God, because he loves a member of the body of Christ; and if he grieves with an unbeliever, he rather draws him on to progress in the Lord’s discipline. ### Scripture references - Rom 12:15: quotation, high confidence - 1 Cor 12:26: quotation, high confidence ### Translation notes - Quotation: 1 Cor 12:26. ### Citation (SBL) Ambrosiaster, Rom. 12.15 (PL 17:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-15). ## Commentary on Romans 12:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-16 - Source: PL 17:159 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers should share their brothers’ burdens and avoid pride, which made the devil fall, agreeing with the humble and not being wise in their own eyes. ### Latin text Idipsum invicem sentientes. Hoc est, quod dictum est, compati debere ill fratris tribulatione, sicut et in alia dicit epistola : Considerans te ipaum, ne « tu tenteris. Aller alterius onera sustinete (Galat.VI,i, 2). Non alta sapientes. Alta sapere superbia est; nam et diabulus cum alta sapuit, apostatavit. Ne elatio sit in animo, et præsumens forte de incolumitate actus sui, non condoleat fratri suo, sed exprobret quasi peccatori, hæc superbia est, quae cum se præponi, offendit. Quod et Dominus denotat, dicens : Ejice trabem prius de oculo tuo, et tunc videbis ejicere festucam de oculo fratris tui (Luc. VI, 42). Ipsa enirn datio peccatum est : ac si non sit peccalor, quod impossibile est; fit peccator, dum superhit. Denique dicit Salomon : Superbia Deus resistit ( Prof. III, 34). Sed humilibus consentientes. Hoc est, ut deposita superbia, alienam causam suam faciat, et suam quasi alienam; ut habeat gratiam apud Deum , quia qui se exaltaverit, humiliabitur (Luc. XIV, 11). Nolite esse prudellte, apud oosmetipsos (Esai. v, 21). Hoc in Esaia propheta scriptum est, quod hic quasi proprium ponit; ut justitia communis habeatur, non ut sihi quis justus sit, cæteris autem injustus. ### English translation (Claude) “Thinking the same thing toward one another.” This is what was said, that one ought to suffer with a brother in his tribulation, as he also says in another letter: “Considering yourself, lest you too be tempted. Bear one another’s burdens” (Gal 6:1–2). “Not minding high things.” To mind high things is pride; for the devil too, when he minded high things, apostatized. Lest there be arrogance in the mind, and, perhaps presuming on the soundness of one’s own conduct, one should not grieve with one’s brother but reproach him as a sinner: this is pride, which offends when it puts itself first. The Lord too marks this, saying: “First cast the beam out of your own eye, and then you will see to cast the speck out of your brother’s eye” (Luke 6:42). For this very exaltation is sin; and even if one is not a sinner, which is impossible, one becomes a sinner while one is proud. Indeed Solomon says: “God resists the proud” (Prov 3:34). “But agreeing with the humble.” That is, so that, pride laid aside, one makes another’s cause one’s own, and one’s own as another’s; so as to have favour with God, because whoever exalts himself will be humbled (Luke 14:11). “Do not be wise in your own eyes” (Isa 5:21). This is written in the prophet Isaiah, which he sets down here as his own; so that righteousness may be held in common, not so that one is righteous for oneself but unrighteous to others. ### Scripture references - Rom 12:16: quotation, high confidence - Gal 6:1: quotation, high confidence - Gal 6:2: quotation, high confidence - Luke 6:42: quotation, high confidence - Prov 3:34: quotation, high confidence - Jas 4:6: allusion, medium confidence - Luke 14:11: quotation, high confidence - Isa 5:21: quotation, high confidence ### Translation notes - Quotations: Gal 6:1–2; Luke 6:42; Prov 3:34 (LXX, as in Jas 4:6); Luke 14:11; Isa 5:21. Allusion: Isa 14:13–14 (the devil’s fall). “datio” read as “elatio” (“exaltation”). ### Citation (SBL) Ambrosiaster, Rom. 12.16 (PL 17:159; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-16). ## Commentary on Romans 12:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-17 - Source: PL 17:159–161 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christian righteousness exceeds the law’s justice by not repaying evil; and lawful things must be done so as not to scandalize a brother. ### Latin text Nemini malum pro malo reddentes. Hoc est, quod Dominus dicit : Nisi abundaverit jrulilia vestra plusquam scribarum et pharisæorum, non intrabitis in regnum Dei (Malfh. v, 20). Mandatum enim in Lege erat : Diliges proximum tuum, et odio habebis inimicum tuum (Levit. XIX, 18). Hæc, quantum videtur, justitia est: sed ut abundet justitia christianorum, docentur non reddere malum pro malo ; ut perfecti sint, et pro hoc merces illis reddamr in judicio Dei. Supergredi enim videtur ipsam justitiam , cum quoti licet, ut melior sit, non facit coelestis justitiæ imitator. Mundi ergo justitia a Deo c illi concessa innocentem facit: cœłestis amem perfectum , ut meritum habeat apud Deum. Providentes bona non tantum coram Deo, sed etiam coram omnibus hominibus. Providere est bona futura ante oculos habere; ut ea gerantur, quae possint, postquam facIa fuerint ,in reprehensionem non venire, sed magis laudi esse, sive apud Deum, sive apud homines. Ne quis aestimet quia Deo licita non displicent, idcirco non curandum, si fratri scandalum sint; boc præmonet quia illud fieri debet, quod et Deo non displiceat, et Iratri scandalum non sit. Etsi liceat enim, et fratrem scandalizet, Deo non placet; quia Deus saluti studendum monet. Sic ergo providentur bona coram Deu et hominibus, si ea quae licent sic agantur, ne scandalum faciant. ### English translation (Claude) “Repaying no one evil for evil.” This is what the Lord says: “Unless your righteousness abounds more than that of the scribes and Pharisees, you will not enter the kingdom of God” (Matt 5:20). For the commandment in the law was: “You shall love your neighbour and hate your enemy” (Lev 19:18; Matt 5:43). This, as far as appears, is justice; but so that the righteousness of Christians may abound, they are taught not to repay evil for evil, so that they may be perfect and for this a reward may be paid them at the judgment of God. For the imitator of heavenly righteousness seems to go beyond justice itself when, to be better, he does not do what is permitted. The justice of the world, then, granted by God, makes one innocent; but the heavenly makes one perfect, so as to have merit with God. “Providing good things not only before God but also before all people.” To provide is to have future good things before one’s eyes; so that those things may be done which, once done, cannot come under reproach, but rather be for praise, whether with God or with people. Lest anyone think that, because lawful things do not displease God, he need not care if they are a scandal to a brother, he warns that what is done ought to be such as both does not displease God and is not a scandal to a brother. For even if it is lawful and scandalizes a brother, it does not please God; because God warns that one must be zealous for salvation. Good things are thus provided before God and people if lawful things are so done as not to cause scandal. ### Scripture references - Rom 12:17: quotation, high confidence - Matt 5:20: quotation, high confidence - Lev 19:18: quotation, high confidence - Matt 5:43: quotation, high confidence - 1 Cor 8:13: allusion, medium confidence ### Translation notes - The lemma matches Rom 12:17 (fitted number correct). Quotations: Matt 5:20; Lev 19:18 with Matt 5:43 (the words “hate your enemy” are not in Leviticus). Allusion: 1 Cor 8:9–13. ### Citation (SBL) Ambrosiaster, Rom. 12.17 (PL 17:159–161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-17). ## Commentary on Romans 12:18 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-18 - Source: PL 17:161 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers should seek peace with all as far as they can, overcoming hostility with good, though they cannot be at peace with blasphemers who deny Christ’s coming in the flesh. ### Latin text Si fieri potest, quod ex vobi, eat, cum omnibus hominibus pacem habenles. Omnes vult pacificos esse , a qui divinam servant justitiam. Viderit si quis hanc pacem sprevcril, ut sit tali viro inimieus, cum aut reprchendi forte ab illo non vult, aut in videt ons ejus ; quod ad illumtamen pertnet, non discordat a bene agentibus. Hic est enim impaciOcus, qui praetermissa voluntate Legis, suum jus sequitue; quamquam dicat David : Cum iia gui oderunt pacem, eram pacificu, (Psal. CXIX, 7). Sed hoc necessitatis erat propter potentiam personarum, ut vel obsequiis humilitatis vincatur, quem sic extollit superbia, ut mandala Legis spernat. Potest fieri ut et. de timore Dei pacificum se quis præbeat illi, qui odit pacem. Quando enim vicem malis reddere non vult, pacificus est, hoc est, de bono vincere malum, ut vel obsequiis vincamur, quem mandata Legis non vincunt. Ergo, Ii feri potest, inquit, quod ex vobis est; ut bene agentes pacem habere videamur. Jam si non fuerit amator pacis, tu tamen vis esse pacificus, quantum ad te pertinet. Si autem irreverens et blasphemus quis sit, et pacem cum illo habere non possis, non utique tibi ascribendum erit; quin Joannes apostolus illos, qui negant in carne Christum venisse, nec salutari permisit (II JoaM. VII). Nos ergo parati sumus, si fieri potest., ut cum omnibus pacem habeamus : aliis autem repugnanUbus Oet impossibile , non ex nobis; b si de nobis tamen querela deponatur. Qui enim nullum laedit, apparet esse pacificus. ### English translation (Claude) “If it is possible, as far as it depends on you, being at peace with all people.” He wants all who keep divine justice to be peacemakers. Let him see to it if anyone has spurned this peace, so as to be an enemy to such a man, either because perhaps he does not wish to be rebuked by him, or he envies his works; as far as it concerns the good man, he does not disagree with those who act well. For he is no peacemaker who, setting aside the will of the law, follows his own right; although David says: “With those who hated peace I was a peacemaker” (Ps 120:7). But this was of necessity because of the power of persons, so that one whom pride so exalts that he spurns the commands of the law might be overcome at least by services of humility. It can happen that someone, from fear of God, shows himself a peacemaker toward one who hates peace. For when he will not repay the wicked, he is a peacemaker, that is, he overcomes evil with good, so that we may overcome by services one whom the commands of the law do not overcome. Therefore he says, “If it is possible, as far as it depends on you,” so that, acting well, we may be seen to have peace. If the other is not a lover of peace, you nevertheless wish to be a peacemaker as far as it concerns you. But if someone is irreverent and a blasphemer, and you cannot have peace with him, it will certainly not be ascribed to you; for the apostle John did not allow even a greeting to those who deny that Christ came in the flesh (2 John 7, 10). We, then, are ready, if possible, to have peace with all; but with others resisting it is impossible, not on our part; if only complaint against us is laid aside. For one who harms no one appears to be a peacemaker. ### Scripture references - Rom 12:18: quotation, high confidence - Ps 120:7 (119:7 Vulg.): quotation, high confidence - 2 John 1:7: allusion, high confidence - 2 John 1:10: allusion, high confidence - Rom 12:21: allusion, medium confidence ### Translation notes - Quotations: Ps 120:7 (Vulg. 119:7); 2 John 7, 10. The opening sentences are partly garbled in the OCR; translated by sense. ### Citation (SBL) Ambrosiaster, Rom. 12.18 (PL 17:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-18). ## Commentary on Romans 12:19 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-19 - Source: PL 17:161 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers must not avenge themselves, since anger leads to excess and gives the enemy a foothold, but leave vengeance to God. ### Latin text Non vosmet ipsos defelldentes, cllarissimi, sed date locum irœ. Ut pacis foedera servari possint, ab ira dissimulandum monet, maxime quoniam solet per iram peccari, cum quando quis furoro commotus, plus exigit, quam postulet causa delicti : aut sibi ipsi incommodum praestat, si graviora peccata incompetenti vindicta vult exsequi; debilem enim efficit, quem potuit emendatum babere et sanum. Unde et Salomon: Noli, ait, justus esae multum; eat enim , inquit, qui perit in sus justitia (Eccles. VII, i7). Volens euim singulis peccatis respondere, circa vindictam moNem potest invenire tam sibi, quam ei quem plagis affligit ; solent enim ill paenas delinquere. Non solum autem de subjectis vindictam prohibet competentem, sed et de paribus et magnis, hoe est, de fratre forte in nos peccante non quaeramus vindicari, sed remittamus, Dci judicio reservantes; ne, dum ab ira detinemur, inveniat locum inimicus, in quo suggerat et suadcat, quod contra nos est. Scriptum eat enim. Ut fortius suadeat, exemplo Legis hoc conlirmal, dicens: Scriptum eit enim, e in Proverbiis, Mihi vindictam, et ego retribuam, dicit Dominus, (Deut. XXXII, 35). Ut si minime a nobis fiat, qnod docet, Deum a nobis contemptum ostendat. Duplici ergo genere proficitur, si Deo reminatur vindicta ; quia et cum iracundiam vincit, perfectus fit, et Dei judicio vindicabitur. ### English translation (Claude) “Not defending yourselves, dearest, but give place to wrath.” So that the covenants of peace may be kept, he warns that one should turn away from anger, especially since sin usually comes through anger, when someone, moved by fury, exacts more than the cause of the offence demands; or does himself harm if he wishes to pursue graver sins with an inappropriate punishment; for he makes weak one whom he could have had corrected and sound. Hence Solomon too says: “Do not be very righteous; for there is one,” he says, “who perishes in his righteousness” (Eccl 7:16, 15). For wishing to answer every single sin, in punishing he can find death both for himself and for the one he afflicts with blows; for they usually fail under punishments. He forbids not only fitting punishment of subordinates, but also of equals and great ones; that is, if a brother perhaps sins against us, let us not seek to avenge ourselves, but forgive, reserving it for the judgment of God; lest, while we are held by anger, the enemy find a place in which to suggest and persuade what is against us. “For it is written.” To persuade more strongly, he confirms this with the example of the law, saying: “For it is written,” in Proverbs, “Vengeance is mine, and I will repay, says the Lord” (Deut 32:35). So that if what he teaches is not done by us, he shows that God is despised by us. Profit comes, then, in two ways if vengeance is left to God: because one who conquers anger becomes perfect, and he will be avenged by the judgment of God. ### Scripture references - Rom 12:19: quotation, high confidence - Eccl 7:16: quotation, high confidence - Eccl 7:15: quotation, medium confidence - Deut 32:35: quotation, high confidence - Eph 4:27: allusion, medium confidence ### Translation notes - Quotations: Eccl 7:15–16 (Migne gives 7:17); Deut 32:35, which Ambrosiaster says is “in Proverbs”. Allusion: Eph 4:26–27. ### Citation (SBL) Ambrosiaster, Rom. 12.19 (PL 17:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-19). ## Commentary on Romans 12:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-20 - Source: PL 17:161 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Kindness to enemies either brings them to friendship, rekindling them like dead coals, or increases their punishment if they persist. ### Latin text Si esurierit inimicus tuus, ciba illum: si sitit, potum da illi; hoc tnim facient, carbont. ignis congeres super caput eju, (Prof. XIV, 21). Non nudam vindictam Deo reservari debere ostendit, sed et beneficia dari inimicis; ut vere ostendamus non meritis nostris habere nos inimicos, a quos ut ab inimicitiis desinant, obsequiis vincere nitimur. Qui si in inimicitiis perduraverint impietate mentis suae, nostra obsequia proficient illis ad poenam : aut certe obsequiorum nostrorum sedulitate compuncti, veluti carboues mortui reviviscent. Ut ergo nos in tantum perfectos faciat, ut non solum nos ipsos, sed et alios acquiramus ad vitam, inimicis non solum vicem reddere prohibet Dominus per Salomonem ; verum etiam humanitate ad amicitiam provocare hortatur. ### English translation (Claude) “If your enemy is hungry, feed him; if he is thirsty, give him drink; for by doing this you will heap coals of fire on his head” (Prov 25:21–22). He shows that not only should bare vengeance be reserved to God, but that benefits should also be given to enemies; so that we may truly show that we do not have enemies by our own deserving, since we strive to overcome them with services so that they may cease from enmity. If they persist in enmity through the ungodliness of their mind, our services will profit them to punishment; or certainly, pricked by the diligence of our services, they will revive like dead coals. So, then, to make us so perfect that we gain not only ourselves but others too for life, the Lord through Solomon not only forbids repaying enemies, but even exhorts us to provoke them to friendship by kindness. ### Scripture references - Rom 12:20: quotation, high confidence - Prov 25:21: quotation, high confidence - Prov 25:22: quotation, high confidence ### Translation notes - Quotation: Prov 25:21–22 (Migne gives 14:21). ### Citation (SBL) Ambrosiaster, Rom. 12.20 (PL 17:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-20). ## Commentary on Romans 12:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/12-1/#p-12-21 - Source: PL 17:161 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: As Christ overcame evil by not resisting, believers overcome the devil’s provocations by not repaying evil. ### Latin text Noli vinci a malo, sed vince in bono malum. Hæc interpretatio Apostoli est cohortantis, ne vicem reddamus inimicis, sicut dictum est. Multum enimproderit nobis, si malitiae cedamus; vincit enim malum, qui ad tempus vinci videtur ab illo. Etenim Salvator sic vicit malum , dum non restitit ; contra se enim agit malitia, et dum vincitur, vincere se putat. Id enim agit inimicus, ut et nos de proposito nostro abstrahat, occasionem quaerens quomodo peccemus. Ideo si provocati ab illo, vicem illi non reddamus, vincimus illum in bono;ideo enim non resistimus, e ut bonum servemus, neglecta justitia ; quia cogit justitia ad retribuendum. ### English translation (Claude) “Do not be overcome by evil, but overcome evil with good.” This is the apostle’s interpretation, exhorting us not to repay enemies, as has been said. For it will profit us much if we yield to malice; for one who seems for a time to be overcome by evil overcomes it. For the Saviour overcame evil thus, by not resisting; for malice acts against itself, and while it is overcome, it thinks it overcomes. For the enemy acts to draw us too from our purpose, seeking an occasion by which we may sin. Therefore, if, provoked by him, we do not repay him, we overcome him with good; for we do not resist so that we may keep the good, justice set aside; because justice compels one to repay. ### Scripture references - Rom 12:21: quotation, high confidence - Matt 5:39: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Rom. 12.21 (PL 17:161; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/12-21). ## Commentary on Romans 13:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-1 - Source: PL 17:161–163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Civil authority and law, which teach the justice that prepares for the higher justice, are ordained by God and must be obeyed. ### Latin text Omnibus potestalibus sublimioribus subditi estote; non eat enim potuta" nisi a Deo. Quoniam cælestis justitiae legem sequendam mandavit, ne ab hac praesenti dissimulare videretur, hanc commendat: quippe cum nisi haec fuerit observata, illa custodiri non possit; haec enim quasi paedagogus est, quae parvulos imbuit, ut possint potioris justitiae viam sequi. Nemini enim potest imputari misericor dia, nisi habuerit justitiam. a Ut ergo jus et timorem legis naturalis confirmet, Deum auctorem ejus testatur; et ministrantes eam Dei ordinationem habere. Ideo adjecit; Quæ autem sunt, a Deu ordinata sunt : ut Demo putet quasi humana commenta contemnenda; vident enim jus divinum humanis auctoritatibus deputalum, Hic ergo subjectus est potestati, b qui se terfore Dci ab iis abstinet, quæ prohibet. ### English translation (Claude) “Be subject to all higher authorities; for there is no authority except from God.” Since he commanded that the law of heavenly justice be followed, lest he seem to set aside this present justice, he commends it; since unless this is observed, that cannot be kept; for this is like a tutor, which instructs children so that they can follow the way of the better justice. For mercy cannot be credited to anyone unless he has justice. So, to confirm the right and the fear of the natural law, he testifies that God is its author, and that those who administer it hold an ordinance of God. Therefore he added: “And those that exist have been ordained by God”; so that no one may think them to be despised as human inventions; for they see that divine right has been assigned to human authorities. He, then, is subject to authority who, out of the fear of God, abstains from what it forbids. ### Scripture references - Rom 13:1: quotation, high confidence - Gal 3:24: allusion, low confidence ### Translation notes - Ambrosiaster takes “authorities” chiefly as the laws and those who administer them; translated as written. Allusion: Gal 3:24 (the law as tutor). ### Citation (SBL) Ambrosiaster, Rom. 13.1 (PL 17:161–163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-1). ## Commentary on Romans 13:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-2 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Those who defy the law, even if they escape human justice, resist God’s ordinance and will be judged by him. ### Latin text Ituque qui resistit potestati, Dei ordinationi resistit. Hoc contra illos est, qui per potentiam fortes sum, aut qui ab aliquo deprehendi se posse non credunt, et per hoc illudere se legem puLanL; ostendit his Dei esse legent, et non evasuros judicium Dei, qui ad tempus aliquo pacto evadunt. Qui autem resistunt, ipsi libi damnationem acquirunt. Manifestum est, quia unusquisque operibus suis aut justificabitur, aut condemnabitur. Qui enim audientes Legem, peccant, inexcusabiles sont. ### English translation (Claude) “So whoever resists authority resists the ordinance of God.” This is against those who are strong through power, or who do not believe they can be caught by anyone, and therefore think they mock the law; he shows them that it is the law of God, and that those who escape for a time by some arrangement will not escape the judgment of God. “And those who resist acquire condemnation for themselves.” It is plain that each one will be either justified or condemned by his works. For those who hear the law and sin are without excuse. ### Scripture references - Rom 13:2: quotation, high confidence - Rom 2:1: allusion, low confidence ### Citation (SBL) Ambrosiaster, Rom. 13.2 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-2). ## Commentary on Romans 13:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-3 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Rulers, bearing God’s image, punish evil, so those who do good need not fear them. ### Latin text Nam gui principantur, c nen sunt timori bonis operibus, aed malis. Principes hos teges dicit, qui propter corrigendam vitam, et prohibenda adversa creamur, Dei babentes imaginem, ut sub uno sint cæteri. V i. autem Mon timere potestetm? Bonum (acito, et habebi. laudem ex illa. Laus ex potestate tunc surgit, cum quis innoceos invenilur. ### English translation (Claude) “For rulers are not a terror to good works, but to evil.” By rulers he means those kings who are created to correct life and forbid adversities, having the image of God, so that the rest may be under one. “Do you wish not to fear the authority? Do good, and you will have praise from it.” Praise from authority arises when someone is found innocent. ### Scripture references - Rom 13:3: quotation, high confidence ### Translation notes - “hos teges” read as “hos reges” (“those kings”); uncertain. Ambrosiaster’s statement that the king has the image of God is his own; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 13.3 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-3). ## Commentary on Romans 13:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-4 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Rulers are God’s ministers, punishing evil now so as to teach people to avoid the punishment of the coming judgment. ### Latin text Dei enim miniater eat tibi in bonum. Manifestum eat ideo rectores datos, ne malum fiat. Si autem malefeceris, time; nox enim sine causa gladium portat. Hoc eSI, ideo comminatur, ut bi fuerit contemptus, vindicet. Dei enim minister eat, vindex in iram, in eum qui male agile Quoniam futurum judicium Deus statuit, et nullum perire vult, hoc ill sæculo rectores ordinaviL; ut terrore interposito, omnibus velut paedagogi sint, erudientes illos quid servent, ne in paenam incidant futuri judicii. ### English translation (Claude) “For he is God’s minister to you for good.” It is plain that rulers have been given so that evil may not be done. “But if you do evil, fear; for he does not bear the sword without cause.” That is, he threatens so that, if he is despised, he may punish. “For he is God’s minister, an avenger for wrath on the one who does evil.” Since God has established a future judgment and wills that no one perish, he has ordained rulers in this world, so that, terror being interposed, they may be like tutors to all, teaching them what to keep, lest they fall into the punishment of the future judgment. ### Scripture references - Rom 13:4: quotation, high confidence - 2 Pet 3:9: allusion, low confidence ### Translation notes - Allusion: 1 Tim 2:4 / 2 Pet 3:9. ### Citation (SBL) Ambrosiaster, Rom. 13.4 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-4). ## Commentary on Romans 13:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-5 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Obedience is owed not only from fear of present punishment but because conscience will accuse at the future judgment. ### Latin text d Ideoque subditi estote, non solum propter iram, aed etiam propter conscientiam. Recte dicit subjectos esse debere uon solum propter iram, id est, ultionem præsentem; parit enim ira vindictam : sed et propter futurum judicium; quia si hic evaserint, illic eos paena exspectat, ubi accusante conscientia ipsa punientur. ### English translation (Claude) “And therefore be subject, not only because of wrath, but also because of conscience.” He rightly says that they ought to be subject not only because of wrath, that is, present punishment (for wrath gives birth to vengeance), but also because of the future judgment; because if they escape here, punishment awaits them there, where they will be punished with their very conscience accusing them. ### Scripture references - Rom 13:5: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 13.5 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-5). ## Commentary on Romans 13:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-6 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paying taxes shows subjection to the ruler, who acts in God’s place; all should render what they owe, fear to authorities, parents and masters, honour to the great, so that the gospel is praised. ### Latin text Nam Idcirco tributa penditis; ministri enim Dei lunt, in hoc ipsum servientes. Ideo dicit tributa praestari, vel quae dicentur fiscalia, ut subjectionem præstent, per quam sciant non se esse liberos, sed sub potestate agere, quæ ex Deo es" principi enim suo, qui vicem Dei agit, sicut Dco subjiciuntur, sicut dicit Daniel propheta: Dei est enim, inquit, regnum, et cui vult, dabit illud (Dan, iv, 14), Unde et Dominus: Reddite, inquit, quæ suut Cæsaris, Cæsari (Matth. XIII, it ). Huic ergo sub. jiciendi sunt sicut Dco, cujus subjectionis probalio hæc est, cum illi pendunt Lribula. ( Vers, 7.) Reddite ergo omnibus debita. Reddi vult ab omnibus debita; quia et potentes sunt debitores minoribus, ut respondeant meritis illorum. Cui tributum. tributum: cui vectigal, vectigal. Primum ea quæ sunt potestati regiae debita exsolvi jubet; quia major in his causa aut necessitas est. Cai timorem, timorem. Timorem potestati exhibendum , quia timor prohibet peccatum: deinde aut parenti, aut domino terreno; ut gratias agat in filio aut servo christiano. Cui IlOnorem, honorem. Potest hie honor etiam circa cos esse, qni sublimes videntur in mundo; ut videntes humilitatem servorum Christi, laudent magis quam vituperent evangelicam disciplinam. ### English translation (Claude) “For this reason you also pay tributes; for they are ministers of God, serving to this very end.” He says that tributes, or what are called fiscal dues, are paid so that they may show subjection, by which they know that they are not free but live under authority, which is from God; for they are subject to their prince, who acts in the place of God, as to God, as the prophet Daniel says: “For the kingdom is God’s,” he says, “and he will give it to whom he wills” (Dan 4:17). Hence the Lord too says: “Render to Caesar the things that are Caesar’s” (Matt 22:21). To him, then, they are to be subject as to God, and the proof of this subjection is when they pay him tributes. (Verse 7.) “Render, then, to all what is owed.” He wants debts paid by all; because the powerful too are debtors to their inferiors, to answer their merits. “To whom tribute, tribute; to whom revenue, revenue.” First he commands that the things owed to royal power be paid, because in these there is the greater cause or necessity. “To whom fear, fear.” Fear is to be shown to authority, because fear prevents sin; then to a parent or an earthly master, so that he may give thanks for a Christian son or slave. “To whom honour, honour.” This honour can also concern those who seem exalted in the world; so that, seeing the humility of the servants of Christ, they may praise rather than censure the gospel discipline. ### Scripture references - Rom 13:6: quotation, high confidence - Rom 13:7: quotation, high confidence - Dan 4:17 (4:14 Vulg.): quotation, high confidence - Matt 22:21: quotation, high confidence ### Translation notes - Ref 13.6 covers Rom 13:6–7. “who acts in the place of God” (qui vicem Dei agit): Ambrosiaster’s phrase, translated as written. Quotations: Dan 4:17 (Vulg. 4:14); Matt 22:21. ### Citation (SBL) Ambrosiaster, Rom. 13.6 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-6). ## Commentary on Romans 13:8–9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-8 - Source: PL 17:163 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Love fulfils the law of Moses, whose commandments are summed up in loving one’s neighbour; the new law goes further, to love of enemies. ### Latin text Nemini quidquam debeatis, nisiutinvicem diligatis. Pacem vult nos babere. si fieri potest, cum omnibus, dilectionem vero e cum fratribus, et hanc tamen, honore servato. Idcirco aurem debi. tores dicit; quia homini, qui dignus honore est, sive praesenti, sive futuro, dignum est et debitum inclinari. Illi cnim quis inclinatur, a quo honorem accepit : ideo debitor dicitur. Si enim nou hoc feceris principi tuo, superbus ea; aut enim merita quis, aut aetate honorandus est. Qui enim diligit proximum, Legem implevit. LegeM datam a Moyse implet, qui diligit proximum; nam novae legis mandatum est etiam inimicos diligere, Nam non adullerabi" non oecidu. non furaberis, MOM concupisces (Matth. v, 43). Hoc Moyses scriptum accepit a Deo ad reformationem legis naturalis. Et Ii quod est aliud mandatum, ill hoc verbo consummatur: Diliges proximum tuum sicut te ipsum; hoe scriptum est in Levitico ((Levit, XIX, 5). Manentibus itaque supradictis mandatis, in dilectione impleri Legem sigllificat, sicut dixit: M si sint alia mandata, quae nunc tacuit; tamen pro omnibus mandatis dilectio satisfacit. Nam si se humanum genus ab initio dilexisset, iniquitas in terris non esset; Mordium enim injusLiLiæ discordia est. Ideoque t iniquitatis dilectio iniquitas est; quia quod malo malum est, bono bonum est. ### English translation (Claude) “Owe no one anything, except to love one another.” He wants us to have peace with all, if possible, but love with the brothers, and this while keeping honour. He calls them debtors for this reason, that it is fitting and owed to bow to a person who is worthy of honour, whether present or future. For one bows to him from whom one has received honour; therefore one is called a debtor. For if you do not do this to your prince, you are proud; for a person is to be honoured either for merits or for age. “For whoever loves his neighbour has fulfilled the law.” He who loves his neighbour fulfils the law given by Moses; for the commandment of the new law is to love even enemies. (Verse 9.) “For: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet.” Moses received this written from God for the renewal of the natural law. “And if there is any other commandment, it is summed up in this word: You shall love your neighbour as yourself”; this is written in Leviticus (Lev 19:18). While the commandments above remain, then, he signifies that the law is fulfilled in love, as he said: even if there are other commandments, of which he is now silent, love satisfies for all the commandments. For if the human race had loved itself from the beginning, there would be no iniquity on earth; for the source of injustice is discord. And therefore love of iniquity is iniquity; for what is evil to the evil is good to the good. ### Scripture references - Rom 13:8: quotation, high confidence - Rom 13:9: quotation, high confidence - Exod 20:14: quotation, high confidence - Exod 20:17: quotation, high confidence - Lev 19:18: quotation, high confidence - Matt 5:44: allusion, high confidence ### Translation notes - Ref 13.8 covers Rom 13:8–9. Quotations: Exod 20:13–17; Deut 5:17–21; Lev 19:18 (Migne gives 19:5). Allusion: Matt 5:44. The last sentence is garbled in the OCR (“t iniquitatis dilectio”); translated by sense, uncertain. ### Citation (SBL) Ambrosiaster, Rom. 13.8 (PL 17:163; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-8). ## Commentary on Romans 13:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-10 - Source: PL 17:163–165 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Love fulfils the law; the gospel adds love of enemies, which means desiring their good with God, as Christ prayed for his enemies on the cross. ### Latin text Dilectio proximi malum nOM operatur; plenitudo enim Legis eat dilectio. Malum non operatur, quia bona est dilectio, aec peccare potest illa, quae Legis est perfectio. Per Legis verba ad sensum evangelicum vult pervenire. Ideo enim quod summurn est Legis, memorat; ut huic Evangelium societ, ostendens unius esse sensum auctoris. Sed quia tempore Christi addere aliquid oportuit, uon solum proximos, sed inimicos diligi præcepit. Unde subditur : Pleniludo Legis est dilectio (Matth. V, 43): ut justitia sit diligere proximum, abundans vero et perfecta justitia etiam inimicos diligere. Inimicum autem diligere quid aliud est, quam optare desinere illum ab odio, et nihil asperum petere adversus illum ? Hoc est amare ilium, ea illi exoptare per quae Deum habeat propitium : haec caelestis justitia, hæc Deo Patri similes tacit, qui non colentibus se annua dona largitur. Nam et Dominus in cruce positus postulat pro inimicis (tue. XXIII, 35) ; ut plenitudinem justitiæ quam docuerat, demonstraret. ### English translation (Claude) “Love of neighbour does no evil; for love is the fullness of the law.” It does no evil, because love is good, nor can that sin which is the perfection of the law. Through the words of the law he wants to reach the gospel sense. For he mentions what is highest in the law in order to join the gospel to it, showing that they are of the sense of one author. But because in the time of Christ something had to be added, he commanded that not only neighbours but enemies be loved. Hence it is added: “Love is the fullness of the law”; so that it is righteousness to love one’s neighbour, but abundant and perfect righteousness to love even enemies. And what else is it to love an enemy than to wish him to cease from hatred, and to seek nothing harsh against him? This is to love him, to wish for him the things by which he may have God propitious; this is heavenly righteousness, this makes us like God the Father, who bestows yearly gifts on those who do not worship him. For the Lord too, placed on the cross, prays for his enemies (Luke 23:34), to show the fullness of righteousness he had taught. ### Scripture references - Rom 13:10: quotation, high confidence - Matt 5:44: allusion, high confidence - Matt 5:45: allusion, high confidence - Luke 23:34: allusion, high confidence - Acts 14:17: allusion, low confidence ### Translation notes - Allusions: Matt 5:43–45; Luke 23:34 (Migne gives 23:35); Acts 14:17 (yearly gifts). ### Citation (SBL) Ambrosiaster, Rom. 13.10 (PL 17:163–165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-10). ## Commentary on Romans 13:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-11 - Source: PL 17:165 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Now that we know God, we must wake from ignorance and negligence and live well, since salvation is near. ### Latin text Et hoc scientes tempus, quoniam hora eat jam nos de somno surgere. Tempus esse dicit, quo ad meritum proQcere debeamus. Hoc est, ile somno nrgere, operari bonum, quasi in die, hoc est, pa- Jam ; illicita enim nocte, id est, in abscondito Hunt. lam enim in manifestatione posiii, II quod esi in notitia Oei, agnoscentes quid sequi debeamus, dare opcram debemus, ut pure viventes ad promissum præmium veniamus. excusso somno, id est, ignorantia sive negligentia. Propior enim eat nunc nostra salus, quam cum credidimus. Manifestum est, quia post lavacrum bene viventes, et charitati studentes, non longe sunt a nerito resurrectionis promissæ. Bona enim vita christiani signum est b salutis futuræ. ### English translation (Claude) “And this, knowing the time, that the hour is now for us to rise from sleep.” He says it is the time in which we ought to advance to merit. This is to rise from sleep: to work good as in the day, that is, openly; for unlawful things are done at night, that is, in hiding. For now, placed in manifestation, that is, in the knowledge of God, recognizing what we ought to follow, we ought to take pains so that, living purely, we may come to the promised reward, sleep, that is, ignorance or negligence, being shaken off. “For our salvation is nearer now than when we believed.” It is plain that those who live well after the washing and are zealous for love are not far from the merit of the promised resurrection. For the good life of a Christian is the sign of future salvation. ### Scripture references - Rom 13:11: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 13.11 (PL 17:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-11). ## Commentary on Romans 13:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-12 - Source: PL 17:165 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The night, the old self, has passed through baptism; believers must cast off carnal works and put on good deeds as the arms of light. ### Latin text Nox præcessit, dies autem appropinquavit. Noctem veterem hominem significavit, qui per baptismum innovatuS est. Hunc præcessise dicit quasi nocterri, diem autem c appropinquasse, cujus lumine veritas nobis apparuit; ut scireMus quid agere debeamus. Prius enim ignorantes Christum, in tenebris eramus: at ubi didicimus, tUI in nobis orta est ; transivimus enim a falso ad verum. Abjiciamus ergo opera tenebrarum, et induamur arma lucis. Tenebrarum opera sunt d vita carnalis, quæ illecebris agitur sæcularibus : hæc digna est tenebris, sicut dicit Dominus : Tollite illum ; et ligatis manibus et pedibus, mittite tii tenebras exteriores (MaliA. XXII, 13). lnduere verb arma lucis gesta sunt bona ; quia sicut mali actus tenebris deputantur, qnia occulte flunt ab lis qui male agunt : ita et qui bene agunt, palam agunt; quia non verentur, sed gaudent. Boni ergo actus arma lucis Sunt, impugnantes tenebras, quæ sunt vitia carnis. ### English translation (Claude) “The night has gone before, but the day has drawn near.” By night he signified the old man, who has been renewed through baptism. He says that this has gone before as the night, and that the day has drawn near, by whose light the truth has appeared to us, so that we may know what we ought to do. For before, not knowing Christ, we were in darkness; but when we learned, light arose in us; for we passed from the false to the true. “Let us cast off, then, the works of darkness, and put on the arms of light.” The works of darkness are the carnal life, which is led by worldly enticements: this is worthy of darkness, as the Lord says: “Take him; and, binding his hands and feet, cast him into the outer darkness” (Matt 22:13). And to put on the arms of light is good deeds; because as evil acts are assigned to darkness, since they are done secretly by those who do evil, so those who do well act openly, because they are not afraid but rejoice. Good acts, then, are the arms of light, fighting against the darkness, which is the vices of the flesh. ### Scripture references - Rom 13:12: quotation, high confidence - Matt 22:13: quotation, high confidence ### Translation notes - Quotation: Matt 22:13. ### Citation (SBL) Ambrosiaster, Rom. 13.12 (PL 17:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-12). ## Commentary on Romans 13:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-13-13 - Source: PL 17:165 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers must avoid dissolute banquets, drunkenness, sexual impurity, strife and jealousy, and put on Christ, keeping the new garment of the wedding feast. ### Latin text Sicut in die honeste ambulemus. Verum est; ut qnia publice non peccatur, sic agamus quomodo agitur publice; nibil enim tam publicum, quam veritas. Nou ire comessationibus et ebrietalibus. Comessationes sunt luxuriosa convivia, quae aut collatione omnium celebrantur, aut vicibus solent a contubernatibus exhiberi; ut neminem illic pudeat aliquid inhoneste dicere aut facere ; quia unusquisque præsumit, quod suum convivium sit. Solent enim in aliena mensa pudore coerceri; sed hic ad hoc convenitur, ut foeda ° illic gerantur copia vini, et incileiur libidinis diversa voluptas. Idcirco evitanda præcipit hujusmodi convivia. Non in clIbilibu. et impudicitiis. Post luxuriosum convivium et ebrietatem hoc subjecit, impudicusi quod sequitur, id est, concubitus ; hic enim hujus lascivitatis est ructus. Non in contentione et æmulationt. Recte ab his coerceri monet ; quia omnis contentio et zelus inimicitiam parit, quas tenebras vocat; quia ad lucis præmium pervenire non possunt. Sed induite Dominum Jesum Christum, et carnia curam ne feceritis in concupiscentiis. Curant carnis prohibet, id est voluptatcm; ut omne quod prohibetur per Legem, non desideretur, aut certe desideratum vincatur. Ipsa sunt enim opera carnis; ut his exuti induant Dominum lesum thristtim, id est, innovati per Christum, ab his malis se relilleaut. Hic enim induit Christum, qui se ab omni errore et turpitudine separaverit; B ne in convivid nuptiarum sine veste hova 'inVeniatur, turpiterque abjectus tenehris mancipetur (Matth. XIII, 11) : si quominus, hon sunt induti Jesum Christum Dominum, super cujus novam vestem veteres pannos induunt; exutis enim veterem hominem h in novitate vitae manendum est. ### English translation (Claude) “Let us walk honestly, as in the day.” It is true; so that, since sin is not committed publicly, we may act as one acts in public; for nothing is so public as truth. “Not in revels and drunkenness.” Revels are dissolute banquets, which are celebrated either by everyone’s contribution or given in turn by companions, so that no one there is ashamed to say or do anything shameful, because each presumes it is his own banquet. For people are usually restrained by shame at another’s table; but here they gather for this, that foul things may be done with abundance of wine, and the various pleasure of lust may be roused. Therefore he commands that banquets of this kind be avoided. “Not in beds and impurities.” After the dissolute banquet and drunkenness he added this, the impurity that follows, that is, intercourse; for this is the belch of that wantonness. “Not in strife and jealousy.” He rightly warns that they be restrained from these; because all strife and jealousy gives birth to enmity, which he calls darkness, because they cannot come to the reward of light. (Verse 14.) “But put on the Lord Jesus Christ, and make no provision for the flesh in its desires.” He forbids provision for the flesh, that is, pleasure; so that everything forbidden by the law may not be desired, or certainly, if desired, may be overcome. For these are the works of the flesh; so that, stripped of them, they may put on the Lord Jesus Christ, that is, renewed through Christ, may hold themselves back from these evils. For he has put on Christ who has separated himself from all error and shamefulness; lest he be found at the wedding feast without the new garment and, shamefully cast out, be delivered to darkness (Matt 22:11–13). Otherwise they have not put on Jesus Christ the Lord, over whose new garment they put on old rags; for those who have put off the old man must remain in newness of life. ### Scripture references - Rom 13:13: quotation, high confidence - Rom 13:14: quotation, high confidence - Matt 22:11: allusion, high confidence - Eph 4:22: allusion, medium confidence - Gal 5:19: allusion, low confidence ### Translation notes - Ref 13.13 covers Rom 13:13–14. “cubilibus et impudicitiis” rendered “beds and impurities”. Allusions: Matt 22:11–13 (Migne gives 13:11); Eph 4:22–24; Gal 5:19–21. ### Citation (SBL) Ambrosiaster, Rom. 13.13 (PL 17:165; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/13-13). ## Commentary on Romans 14:1 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-1 - Source: PL 17:165–167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Paul settles the Roman dispute over eating meat forbidden by the law: neither eating nor abstaining matters before God, and the weak are to be left to their judgment so that love is kept. ### Latin text (Vers. t.) Infirmum autem iii fide assamite, non in disceptatione cogitationum. Quoniam ex Judaeis erant, qui Romanos i ad nomen Christi assumpserant, admixta Lege, sicut in primordio epistulae memoravi; ideo quibusdam videbatur prohibitam carnem eder' non debere : aliquibus autem qni sine Lege Christum sequebantur, videbatur contra Legem licere edere. Et per hoc ipsum disceptationes erant inter eos, quas Apostolus concordiæ et saluti studens, divina disputatione aufert ostendens neque edenti prodesse apud Deum, nequc nOn edenti obesse. Infirmum esse dicit, qui propterea quod judæi prohibiti sunt, timet edere. Hunc ergo vult remitti judicio suo, ne scandalum passus, a charitate, quae quasi mater est animaruam, recedat cum mentis perturbatione; cum christiani pacifici debeant esse et quieti. ### English translation (Claude) (Verse 1.) “Receive the one who is weak in faith, not for disputes about opinions.” Since those who had brought the Romans to the name of Christ were from the Jews, with the law mixed in, as I mentioned at the beginning of the letter, it seemed to some that forbidden meat ought not to be eaten; but to some who followed Christ without the law it seemed lawful to eat, contrary to the law. And because of this there were disputes among them, which the apostle, zealous for concord and salvation, removes by divine argument, showing that eating neither profits one before God nor does not eating harm. He calls weak the one who fears to eat because the Jews were forbidden. He wants this one, then, to be left to his own judgment, lest, taking offence, he withdraw from love, which is as it were the mother of souls, with disturbance of mind; since Christians ought to be peaceable and quiet. ### Scripture references - Rom 14:1: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.1 (PL 17:165–167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-1). ## Commentary on Romans 14:2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-2 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: One who knows that all God made is good may eat anything, as the patriarchs did; the weak who eat only vegetables should not be pressed to eat meat against conscience. ### Latin text Alius enim credit edere omnia. Hic fiducia lectionis non dubitat omnia edenda, quæ data sunt humanis usibus. Legit enim in Genesi omnia bona valde esse (Gen. i, 31), quae creavit Deus; ideo nihil rejicicndum, quia neque Enoch , qui primus Dco placuiL: neque Noe, qui in diluvio solus justus inventus est: neque Abraham ille amicus Dei, aut Isaac, aut Jacob justi ei Dei amici, inter quos et Loth fuit, aut cæteri justi ab his abstinuisse leguntur. Is nero qui infirmus est, olera manducet. Igitur quia hoc putat, ut ille olera edat : ideo suadendum non cst, ut carnem edat, ne cum scrupulo edat, et videatur peccare; quia propositum suum non custodit. ### English translation (Claude) “For one believes he may eat all things.” This one, from confidence in what he has read, does not doubt that all things given for human use are to be eaten. For he reads in Genesis that all the things which God created are very good (Gen 1:31); therefore nothing is to be rejected, because neither Enoch, who first pleased God, nor Noah, who alone was found righteous in the flood, nor Abraham the friend of God, nor Isaac, nor Jacob, righteous men and friends of God, among whom was also Lot, nor the other righteous, are read to have abstained from these. “But the one who is weak, let him eat vegetables.” So, since he thinks this, let him eat vegetables; therefore he is not to be persuaded to eat meat, lest he eat with scruple and seem to sin, because he does not keep his purpose. ### Scripture references - Rom 14:2: quotation, high confidence - Gen 1:31: allusion, high confidence - Gen 5:24: allusion, medium confidence - Gen 9:3: allusion, medium confidence - Jas 2:23: allusion, low confidence ### Translation notes - Ambrosiaster’s Old Latin reads “let him eat vegetables” (imperative). Allusions: Gen 1:31; 5:24; 6:9; 9:3; Jas 2:23. ### Citation (SBL) Ambrosiaster, Rom. 14.2 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-2). ## Commentary on Romans 14:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-3 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Eating or abstaining is a matter of free will, so neither party should despise or judge the other. ### Latin text Flaque qui edit, non edentem non apernal : et qui non edit, edentem non judicet. Quia voluntatis est edere, aut non edere; ac per hoc quæstio hinc fleri non debet. Ad hoc enim facta sunt omnia, ut voluntati subjaceant; quia dominio humano subjecta sunt. Deus enim illum astumpsit. Assumptus est a Deo, dum ad gratiam vocatus est. ### English translation (Claude) “So let the one who eats not despise the one who does not eat; and let the one who does not eat not judge the one who eats.” Because to eat or not to eat is a matter of the will; and therefore no question should arise from it. For all things were made for this, to be subject to the will, because they are subject to human dominion. “For God has received him.” He was received by God when he was called to grace. ### Scripture references - Rom 14:3: quotation, high confidence - Gen 1:28: allusion, low confidence ### Citation (SBL) Ambrosiaster, Rom. 14.3 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-3). ## Commentary on Romans 14:4 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-4 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God, not a fellow servant, judges the conscience of one who eats or abstains. ### Latin text Tu quis ea, qui judicas alienum servum? Suo domino aut stat, aut cadit. Manifestum est servum non debere conservi voluntatem judicare, cui lex in hac parte tradila non est; nam qua conscientia edat, aut non edat, Deus judex est cujus servus est. Stabit autem, potens est enim Deus statuere illum. Stabit, inquit, domino suo, propterea quia neque si edat , reus crit ; neque si non edat, culpabilis; si tamen devotione .hoc agat, non evitans hanc velut contrariam. ### English translation (Claude) “Who are you to judge another’s servant? To his own master he stands or falls.” It is plain that a servant ought not to judge the will of a fellow servant, to whom the law has not been handed down in this respect; for God, whose servant he is, is judge of the conscience with which he eats or does not eat. “But he will stand, for God is able to make him stand.” He will stand, he says, to his master, because he will be neither guilty if he eats nor blameworthy if he does not eat; provided he does this from devotion, not avoiding this food as if it were contrary. ### Scripture references - Rom 14:4: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.4 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-4). ## Commentary on Romans 14:5 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-5 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Some abstain from meat on certain days, others always; each should follow his own conscience. ### Latin text Nam alius quidem judicat diem inter diem : hoc est, alicui placet interpositis diebus edere. Nam sunt quidam, * qui quarta fcria carnem non edendam statuerunt; sunt qui sabbatis, sunt iterum qui :i pascha usque ad pentecosten edant. Alius autem judicat omnem diem. Hic omnem diem judicat, qui numquam edit. Unusquisque in suo sensu abundet : hoc est, unusquisque suo consilio remittatur. ### English translation (Claude) “For one judges one day above another”: that is, it pleases someone to eat on alternate days. For there are some who have resolved that meat is not to be eaten on the fourth day of the week; there are some who do so on sabbaths; and again some who eat from Easter to Pentecost. “Another judges every day.” This one judges every day who never eats. “Let each abound in his own sense”: that is, let each be left to his own counsel. ### Scripture references - Rom 14:5: quotation, high confidence ### Translation notes - Ambrosiaster mentions abstinence from meat on Wednesday (“the fourth day”), on sabbaths, and eating only from Easter to Pentecost; the customs are his own report; translated as written. ### Citation (SBL) Ambrosiaster, Rom. 14.5 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-5). ## Commentary on Romans 14:6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-6 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Both the one who eats and the one who abstains act for the Lord and give thanks, the abstainer not condemning God’s good creature. ### Latin text Qui sapit diem, Domino sapit. Verum est, quia qui semper abstinens est, Deo placere se putat. Et qui edit, Domino edit. Domino edit; quia gratias agit Creatori. Et qui nou edit, Domino non edit, et gratias agit Deo. Gratias agit, dum fatetur Dei esse creaturam, b et bonam creatam; sed se dissimulare ab ea, non condemnare. ### English translation (Claude) “The one who regards the day regards it to the Lord.” It is true, because one who is always abstinent thinks he pleases God. “And the one who eats eats to the Lord.” He eats to the Lord, because he gives thanks to the Creator. “And the one who does not eat does not eat to the Lord, and gives thanks to God.” He gives thanks when he confesses that it is God’s creature and created good, but holds himself aloof from it, not condemning it. ### Scripture references - Rom 14:6: quotation, high confidence - 1 Tim 4:4: allusion, medium confidence ### Citation (SBL) Ambrosiaster, Rom. 14.6 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-6). ## Commentary on Romans 14:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-7 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Living under God’s law, no one lives or dies for himself, but for God, his judge. ### Latin text Nemo enim nostrum tibi vivit, et nemo tibi moritur. Sibi vivcret aliquis, si non ngeret sub Lege : at qui freno Legis gubernatur, non sibi utique vivit, sed Deo qui Legem dedit, ut secundum volunlaLem ejus vivat. Et qui moritur, simili modo Deo moritur, quo judice aut coronabitur aut condemnabitur. ### English translation (Claude) “For none of us lives to himself, and none dies to himself.” Someone would live to himself if he did not live under the law; but one who is governed by the bridle of the law certainly does not live to himself, but to God who gave the law, so as to live according to his will. And one who dies likewise dies to God, by whose judgment he will be either crowned or condemned. ### Scripture references - Rom 14:7: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.7 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-7). ## Commentary on Romans 14:8 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-8 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: In life and death we belong to the Lord, our Redeemer, who deals with each by his merit. ### Latin text c Sive enim vivimus, Domino vivimus; sive morimur, Domino morimur. Idem est sensus. SiM ergo vivimus, sive morimur, Domini sumus. Verum est omnes nos Domini esse quasi servos in conditione et Redemptoris dominio, et unumquemque pro merho suo tractari. ### English translation (Claude) “For whether we live, we live to the Lord; or whether we die, we die to the Lord.” The sense is the same. “Whether, then, we live or die, we are the Lord’s.” It is true that we are all the Lord’s, as servants in the condition and under the dominion of the Redeemer, and that each is dealt with according to his merit. ### Scripture references - Rom 14:8: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.8 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-8). ## Commentary on Romans 14:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-9 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christ, through whom creation was made, died and rose to free the living and the dead from sin’s captivity, and so is Lord of both. ### Latin text In hoc enim Christus mortuus est, et resurrexit; ut et mortuorum et vivorum dominctur. Per Christum Dominum facta est creatura, quæ per peccatum alicnala est ab aucture, facta captiva: quam Deus Pater, ne opus ejus periret, misso Filio suo de cœlis ad terras, docuit quid faciendo manus piratarum effugeret. Propter quod ei occidi se passus est ab inimicis; ut descendens ad inferos, quia innocens erat occisus, reum faceret peccatum; ut quos tenebat apud inferos, amitteret. Quoniam ergo vivis ostendit viam salutis, ac se obtulit pro eis, mortuos vero liberavit de inferno, lam vivorum quam mortuorum dominatur; ex perditis enim iterum reformavit sibi illas in servos. ### English translation (Claude) “For to this end Christ died and rose again, that he might be Lord of both the dead and the living.” Through Christ the Lord the creation was made, which through sin was estranged from its Author and made captive; and God the Father, lest his work perish, sending his Son from heaven to earth, taught it what to do to escape the hands of the pirates. For this reason he also allowed himself to be killed by enemies, so that, descending to the underworld, because he had been killed innocent, he might make sin guilty, so that it would lose those whom it held in the underworld. Since, then, he showed the living the way of salvation and offered himself for them, and freed the dead from the underworld, he is Lord of both the living and the dead; for out of the lost he has restored them again as servants for himself. ### Scripture references - Rom 14:9: quotation, high confidence - John 1:3: allusion, medium confidence - 1 Pet 3:19: allusion, low confidence ### Translation notes - Allusions: John 1:3; 1 Pet 3:19; Col 2:15. “sin” in this passage is the devil, as elsewhere in Ambrosiaster. ### Citation (SBL) Ambrosiaster, Rom. 14.9 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-9). ## Commentary on Romans 14:10 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-10 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: No one should judge his brother over food, since all will stand before Christ’s judgment. ### Latin text Tu autem quid judicat fratrem tuum d in non edendo ? aut tu quare apernis fratrem tuum in edendo ? Omnes enim stabimus ante tribunal Christi. Docet non oportere judicare in hae re; tum quia non continctur in Lege, praeterea cum Deum judicem exspectemus. ### English translation (Claude) “But you, why do you judge your brother in not eating? Or you, why do you despise your brother in eating? For we shall all stand before the judgment seat of Christ.” He teaches that one ought not to judge in this matter, both because it is not contained in the law, and moreover since we await God as judge. ### Scripture references - Rom 14:10: quotation, high confidence - 2 Cor 5:10: allusion, medium confidence ### Translation notes - Ambrosiaster’s Old Latin reads “the judgment seat of Christ” (with later Greek manuscripts; the earliest read “of God”). ### Citation (SBL) Ambrosiaster, Rom. 14.10 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-10). ## Commentary on Romans 14:11 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-11 - Source: PL 17:167 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christ, risen and coming as judge, is the one to whom every knee will bow, acknowledged as God from God. ### Latin text Scriptum eat enim: Vivo ego, dicit Dominus, quia mihi flectetur omne genu, et confitebitur omnis lingua Deo (Esai. xlv, 24). Hoc in Esaia scriptum est; quia omnis lingua confitebitur Dco in fide Christi. c Nam quia occisus resurrexit futurus judex, recte ait : V ivo ego, dicit Dominus; et non solum vivo, sed et judicaturus sum, f et inimici stupebunt in me, et genu flectent, cognoscentes me Deum de Deo. ### English translation (Claude) “For it is written: As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God” (Isa 45:23). This is written in Isaiah, because every tongue will confess to God in faith in Christ. For since, having been killed, he rose again as the future judge, rightly he says, “As I live, says the Lord”; and not only do I live, but I will also judge; and my enemies will be amazed at me and bend the knee, recognizing me as God from God. ### Scripture references - Rom 14:11: quotation, high confidence - Isa 45:23: quotation, high confidence - Phil 2:10: allusion, medium confidence ### Translation notes - Quotation: Isa 45:23 (Migne gives 45:24); allusion Phil 2:10–11. ### Citation (SBL) Ambrosiaster, Rom. 14.11 (PL 17:167; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-11). ## Commentary on Romans 14:12 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-12 - Source: PL 17:167–169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Each will give account of himself to God, so we should not condemn one another. ### Latin text ltaque unusquisque nostrum pro te rationem reddet Deo. Quomam, inquit, nos pro nos invicem reddituri sumus rationem , non nos in hac parte, quae supra scripta est, alterutrum condemnemus. ### English translation (Claude) “So each of us will give account of himself to God.” Since, he says, we are to give account for ourselves, let us not condemn one another in this matter which has been written about above. ### Scripture references - Rom 14:12: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.12 (PL 17:167–169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-12). ## Commentary on Romans 14:13 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-13 - Source: PL 17:169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Instead of judging one another, believers should decide never to cause a brother to stumble. ### Latin text Non ergo amplius invicem judicemuI, id est, scientes hoc. cessemus a discordia. Sed in hoc judicate magis, Me ponati, offendiculum fratri, rel scandalum. In eo judicandum monet, a quod prosit, quod potest et auctoritate legis defendi : nulli autem fratrum carnem edenti aut non edenti fiat scandalam. ### English translation (Claude) “Let us, then, no longer judge one another”: that is, knowing this, let us cease from discord. “But judge this rather, not to put a stumbling block or scandal before a brother.” He warns that one should judge in what profits, what can also be defended by the authority of the law; and let no scandal be made for any of the brothers, whether he eats meat or does not eat. ### Scripture references - Rom 14:13: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.13 (PL 17:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-13). ## Commentary on Romans 14:14 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-14 - Source: PL 17:169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Through Christ all foods are clean, but to one who doubts and thinks a food unclean, it is unclean, and he should be left to his conscience. ### Latin text Scio et confido in Domino quia nihil commune per ipsum. Manifestum est quia Salvatoris beneficio omnia munda sunt, qui de sub jugo Legis eruens homines et justificans, reddidit statum pristinæ libertatis; ut digni sint uti tota creatura. sicut et veteres sancti. Qui autem adhuc sub Lege sunt, non licet illis uti aut edere, quae prohibet Lex; quia indulgentiam datam spernunt. Non enim secundum naturam suam, sed cum contra edictum eduntur, immunda sunt. Denique in Lege ait : Erunt immunda vobis, etc. (Levit XI, 4). Et plane gai existimat aliquid esae commuue, illi commune elt. Sive qui ex Judæo christianus est, sive gentilis fidelis putat esse aliquid tale vitandum, ipse est b quem supra infirmum dicit; dubitando euim est infirmus. Apud istum immundum est, quod putat non edendum : et quia non hoc superstitione facit, sed timore, suo judicio remittendum. ### English translation (Claude) “I know and am confident in the Lord that nothing is common through him.” It is plain that by the kindness of the Saviour all things are clean, who, rescuing people from under the yoke of the law and justifying them, restored the state of former liberty, so that they are worthy to use the whole creation, as the saints of old did. But for those who are still under the law, it is not permitted to use or eat what the law forbids, because they spurn the pardon given. For things are unclean not according to their nature, but when they are eaten against the edict. Indeed the law says: “They shall be unclean to you,” and so on (Lev 11:4). “And plainly, to one who thinks something is common, to him it is common.” Whether one who has become a Christian from the Jews, or a believing gentile, thinks that something of this kind should be avoided, he is the one whom above he calls weak; for he is weak by doubting. To him what he thinks should not be eaten is unclean; and because he does this not from superstition but from fear, he is to be left to his own judgment. ### Scripture references - Rom 14:14: quotation, high confidence - Lev 11:4: quotation, high confidence - Acts 15:10: allusion, low confidence ### Translation notes - Ambrosiaster’s Old Latin reads “nothing is common through him” (per ipsum, i.e. through Christ). Quotation: Lev 11:4 and parallels. ### Citation (SBL) Ambrosiaster, Rom. 14.14 (PL 17:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-14). ## Commentary on Romans 14:15 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-15 - Source: PL 17:169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Since food does not commend us to God, love must come first: one must not, over trifles, trouble the conscience of a brother for whom Christ died. ### Latin text Nam si propter escam (rater tuus conlristatur, jam non secundum charitatem ambula.. In alia epistola dicit : Esca ventri, et venter escil; et hunc et has Deus destruet lI Cor. VI, 13). Quia non de esca aut placet quis Deo aut displicet; ideocharitatem seclanam monet, qua nos Deusliberaredignatus est; sic enim ait : Deus autem propter c charitatem nimiam misertus est nostri (Ephes. II, 4). Qui ergo hujus beneficii memor est, hanc excolit, nec illi aliquid anteponit: sed praetermittit maxima, quae scit promissionem non parare apud Deum. Noli cibo tuo perdere illum, pro quo Christu. mortuus est. Quantum valeat salus fratris, ex morte Christi cognoscitur. Itaque qui scit quantum constet, confirmare illum debet, non scandalizare; ut ex re frivola faciat illi scrupulum : et incipiat hæsitare an manducanda caro sit, necne, qui forte simpliciter edebat, securus de conscientia sua. At vero cum adeunt controversiæ, incipiet perturbatione in Dei creaturam peccare, et erit in injuriam Creatoris, quae proficiet ad perditionem dubitantis. ### English translation (Claude) “For if your brother is grieved because of food, you are no longer walking according to love.” In another letter he says: “Food for the belly and the belly for food; and God will destroy both it and them” (1 Cor 6:13). Since no one either pleases or displeases God by food, he therefore warns that love is to be pursued, by which God deigned to free us; for he says thus: “But God, because of his great love, had mercy on us” (Eph 2:4). One who is mindful of this benefit, then, cultivates love and puts nothing before it, but passes over even the greatest things which he knows do not secure the promise with God. “Do not by your food destroy him for whom Christ died.” How much a brother’s salvation is worth is known from the death of Christ. So one who knows how much it cost ought to strengthen him, not scandalize him, so as to make a scruple for him out of a trifling thing; and he who perhaps ate simply, secure in his conscience, begins to hesitate whether meat should be eaten or not. But when controversies come, he will begin, in his confusion, to sin against God’s creature, and it will be to the injury of the Creator, which will lead to the perdition of the one who doubts. ### Scripture references - Rom 14:15: quotation, high confidence - 1 Cor 6:13: quotation, high confidence - Eph 2:4: quotation, high confidence - 1 Cor 8:11: allusion, medium confidence ### Translation notes - Quotations: 1 Cor 6:13; Eph 2:4. ### Citation (SBL) Ambrosiaster, Rom. 14.15 (PL 17:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-15). ## Commentary on Romans 14:16 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-16 - Source: PL 17:169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers must not let a trifling issue bring the gospel, or their own good conduct, into disrepute. ### Latin text Non ergo blasphemetur bonum nostrum. Hoc est, doctrina Dominica, cum sit bona et salutaris, non debet per rem frivolam blasphemari; blasphematur autem, cum dubitatur de Dei creatura. Potest et sic intelligi bonum nostrum biaspbemari, quia qui bona opera habet, si in alia reprehendatur re minima, bonum illud suum offuscat, et incipiet bonum ejus blasphemari per malum ejus, sicut scriptum est in Ezechiele : Justitia justi non proficiet, Ii erraverit (Ezech. XXXIII, ł2). Tale est, d si quis aliquid vitii forte decorus habeat in fronte, aut nasum collisum; unde deformetur species ejus. Ideoque illa monet sectanda, quae bonis reliquis DOn tollant favorem. ### English translation (Claude) “Let not our good, then, be blasphemed.” That is, the Lord’s teaching, since it is good and saving, ought not to be blasphemed through a trifling thing; and it is blasphemed when there is doubt about God’s creature. It can also be understood thus, that our good is blasphemed because one who has good works, if he is rebuked in another very small matter, darkens that good of his, and his good begins to be blasphemed through his evil, as is written in Ezekiel: “The righteousness of the righteous will not profit him if he goes astray” (Ezek 33:12). It is as if someone handsome perhaps has some blemish on his forehead, or a broken nose, by which his appearance is disfigured. And therefore he warns that those things are to be pursued which do not take away favour from the rest of one’s good. ### Scripture references - Rom 14:16: quotation, high confidence - Ezek 33:12: quotation, high confidence ### Translation notes - Quotation: Ezek 33:12. ### Citation (SBL) Ambrosiaster, Rom. 14.16 (PL 17:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-16). ## Commentary on Romans 14:17 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-17 - Source: PL 17:169 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: God’s kingdom is righteousness, peace and joy in the Spirit, not food; serving Christ pleases God, and believers should pursue peace and mutual edification without contentious debate. ### Latin text Non eat enim regnum Dei eMa et potuM. Manifestum est quia nemo per escam placet Deo aut displicet. Sed justitia, et pax, et gaudium ill Spiritu sancto. Hos in regnum Dei dicit intrarc, qui justitiam sequuntur, sed christianam habentes pacem, quam Dominus dedit, dicens: Pacem meane do vobis, pacem relinquo vobis (JoaM. xiv, 27); ex qua oritur gaudium in Spiritu sancto. Disceptatio autem non habet gaudium, sed iram; ideo non illic respicit Spiritus sanctus, quia gaudet in solis pacificis. Sicut enim ex nobis contristatur. sic et gaudet in nobis. (Vers. is.) Qua enim in hoc servit Christo placet Deo, et probatu. eat hominibus. Quoniam Christus nos redemit , ideo ait : Qui in hoc e servit Christo, quasi redemptori, placet Dro. Quare? Quia ipse misit Christum, ut redimeret genus humanum, sicut ipse Dominus ait: Qui non honorificat Filium, non honorificat Patrem, qui misit illum (Joan. v, 23). Qui ergo placet Deo, probatus est hominibus. Quomodo? Accepit enim donum, per quod apparcat dignus Deo. (Yers. ł9.) Itaque quæ pacis sunt, sectemur : et quæ ædificationis sunt, invicem custodiamus. Quoniam disceptaUo discordiam parit, ideoque ut pacifici t esse possimus, ab intentione edendi aut non edendi dissimulare nos docet. Ædificationis autem viam sequi hortatnr, ut cum pace ea conferamus, per quae invicem nos ædificemus, ab iis quae infructuosa sunt et magis contraria declinantes. Collatio enim potest prodesse, est enim excitans mentem; si tamen vincendi studium contemnatur : hoc est enim quod parit litem. ### English translation (Claude) “For the kingdom of God is not food and drink.” It is plain that no one pleases or displeases God through food. “But righteousness and peace and joy in the Holy Spirit.” He says that those enter the kingdom of God who follow righteousness, but have Christian peace, which the Lord gave, saying: “My peace I give you, peace I leave you” (John 14:27); from which arises joy in the Holy Spirit. But dispute has not joy but anger; therefore the Holy Spirit does not look there, because he rejoices only in the peaceable. For as he is saddened by us, so he rejoices in us. (Verse 18.) “For whoever serves Christ in this pleases God and is approved by people.” Since Christ redeemed us, therefore he says: whoever in this serves Christ as Redeemer pleases God. Why? Because he himself sent Christ to redeem the human race, as the Lord himself says: “Whoever does not honour the Son does not honour the Father who sent him” (John 5:23). Whoever pleases God, then, is approved by people. How? For he has received the gift by which he appears worthy of God. (Verse 19.) “So let us pursue the things of peace, and keep for one another the things of edification.” Since dispute gives birth to discord, so that we may be peaceable he teaches us to withdraw from contention about eating or not eating. He exhorts us to follow the way of edification, so that we may discuss in peace the things by which we may edify one another, turning away from those which are fruitless and rather harmful. For discussion can profit, for it rouses the mind, provided the desire to win is despised; for this is what gives birth to strife. ### Scripture references - Rom 14:17: quotation, high confidence - Rom 14:18: quotation, high confidence - Rom 14:19: quotation, high confidence - John 14:27: quotation, high confidence - John 5:23: quotation, high confidence - Eph 4:30: allusion, medium confidence ### Translation notes - Ref 14.17 covers Rom 14:17–19. Quotations: John 14:27; 5:23. Allusion: Eph 4:30 (the Spirit saddened). ### Citation (SBL) Ambrosiaster, Rom. 14.17 (PL 17:169; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-17). ## Commentary on Romans 14:20 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-20 - Source: PL 17:169–171 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Man, God’s work by creation and rebirth, must not be ruined for the sake of food; all food is clean, but becomes evil for one who eats against his conscience. ### Latin text Noli propter eacam solvere opus Dei. Homo opus Dei est per creationem , et iterum opus Dei est, dum reformatur per regenerationem. Et esca opus Dei est, sed non homo propter escam, sed esca propter hominem : multum ergo distat; ideo noli, inquit, hoc opus Dei quod præclarum est, dissolvere propter id, quod humillimum est. Hoc est saluti fratris studere, non curam escae agere, ut fratrem contristes. Beneficium enim Dei irritum facit, qui fratrem liberatum a peccato per disceptationem rursus provocat apeccandum, sovens in ipso opera risti quæ gessit, ut hominem a peccato liberaret. Omnia quidem munda sunt. Verum et manifestum est omnia munda esse : quippe cum in Gcnesi legatur, omnia quae Deus fecit, esse bona valde; Sed malumest homini, gui per orfensionem edit (Gen. I, 3i). Cum ergo per naturam omnia bona et munda sint, dutitantibus tamen fiunt immunda : et erit illi offendiculum, qui cum dubitet, edit tamen immunda conscfenLia; quia quod sibi inutile putat, facit: ideo mini contradicendium estquidin hac re sequatur. ### English translation (Claude) “Do not for the sake of food destroy the work of God.” Man is the work of God by creation, and again is the work of God when he is renewed by regeneration. And food is the work of God, but man is not for food, but food for man; there is, then, a great difference; therefore, he says, do not dissolve this work of God, which is excellent, for the sake of what is most lowly. This is to be zealous for the brother’s salvation, not to take care of food so as to grieve a brother. For he makes the benefit of God void who, through dispute, provokes again to sin a brother freed from sin, … the works of Christ, which he did to free man from sin. “All things indeed are clean.” It is true and plain that all things are clean, since in Genesis we read that all things which God made are very good (Gen 1:31). “But it is evil for the man who eats with offence.” Though by nature all things are good and clean, yet they become unclean for those who doubt; and it will be a stumbling block for one who, while he doubts, nevertheless eats with an unclean conscience; because he does what he thinks unprofitable for himself. Therefore no one is to be contradicted about what he follows in this matter. ### Scripture references - Rom 14:20: quotation, high confidence - Gen 1:31: allusion, high confidence ### Translation notes - The clause “sovens in ipso opera risti” is garbled in the OCR and marked “…”. Allusions: Gen 1:31; Mark 2:27 (man not for food, by analogy). ### Citation (SBL) Ambrosiaster, Rom. 14.20 (PL 17:169–171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-20). ## Commentary on Romans 14:21 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-21 - Source: PL 17:171 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Abstaining from meat and wine is good, as eating them is lawful; no necessity is laid on either, and nothing should be done that makes a brother stumble. ### Latin text Bonum esc non edere carnem, et non bibere uinum. Cum de sola carne ageretur, adjecit et potum ; utconfoveat eos , qui ab his aMtillerit, per id quod licitum est et carnem edėre. et vinum blberc, Ne contristarentur ab illis. qui his utuntur, dedit eis respirandi solatium; ut et ih voluntate sua quiescccent, et disceptatio per quam discordia fit cessaret. Cum enim non latet bonum esse carnem edere, ct vinum bibere : et e contra carnem non edere, et non bibere vinum, bonum esse addiscunt, nemo litigat. Creatura enim data est ad usum volentibus; non tamen necessitas est imposita aut volenti, aut nolenti. Neque enim in quo frater tuusoffetidil, aut scandalizatur, aut infirmatur. Eademdicit non deberefratri , qui infirmum animum sibi constituit ad edendum, fieri quaestionem ; ne perturbatus offendat, nesciens quid teneat. ### English translation (Claude) “It is good not to eat meat and not to drink wine.” Though the question concerned meat alone, he added drink too; to comfort those who abstain from these, since it is lawful both to eat meat and to drink wine. So that they might not be saddened by those who use these things, he gave them the comfort of breathing again, so that they might rest in their own will, and the dispute through which discord arises might cease. For since it is not hidden that it is good to eat meat and drink wine, and on the other hand they learn that it is good not to eat meat and not to drink wine, no one quarrels. For the creation has been given for use to those who wish; yet no necessity has been imposed either on one who wishes or on one who does not. “Nor in anything by which your brother stumbles, or is scandalized, or is made weak.” He says the same, that a question should not be raised for a brother who has set his weak mind on eating, lest, disturbed, he stumble, not knowing what to hold. ### Scripture references - Rom 14:21: quotation, high confidence ### Citation (SBL) Ambrosiaster, Rom. 14.21 (PL 17:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-21). ## Commentary on Romans 14:22 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/13-1/#p-14-22 - Source: PL 17:171 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: One who eats against his own conviction is condemned, since whatever is not from faith is sin; the strong should keep their faith to themselves and keep peace, leaving the weak to their conscience. ### Latin text Tu fidem habes pene, temetipsum ': habe coram Deo, Hoc est, a tu qui sedes 'securus, qnia creatura Dei bona est; noh opus est m de altero judices; quia plus est, ut pacem habeas cum fratre ; hoc enim utile est apud Deum, rn esca enim utilitas carnis est, ill pace vero et carnis et animæ : ac per hoc ab hujusmodi disceptatione cessandum est; III unusquisque in proposito cordis sui maneat. Beatus qui non judicat semetipsum, in quo probat. Uuumquemque proprio judicio censet condemnandum, qui quod dicit non debere se faCere, facit : et hunc beatum , qui nOli aHud facit, quam sibi utile probat. (Vers, 23.) Qui aurem discernit, si ederit, demnatus est. Verum est, quia qui jndicat non edendum, et edit, damnatus est;ipse enim se damnat, b quando id quod sibi inutile asserit, facit. Quia non ex fide. Non utique ex fide edit, qni edendum negat, et edit. Omne autem quod non est ex fide, peccatum est. Recte peccatum appellat, quod aliter fit, c quam probatum est. Quoniam Romani in lege inducti erant, sicut in primordio epistolæ memoravi : advententibus autem qni rectius crederent, quæstiones moverentuor de edenda carne et non edenda; et horum pars, quæ edendam et non improbandam diceret, melior videretur; quia omnia munda valde sunt : infirmos dicit qui edendum ncgarent sive ex Judæis. sive ex gentibus , et remitti illos in proposito cordis sUi. Nee enim obestedere, aut prodesterga Deum edere; ne quavis ratione aSlricti, per quod tamen cum scrupulo ederent, delinquerent. ### English translation (Claude) “You have faith; keep it to yourself before God.” That is, you who sit secure, because God’s creature is good, need not judge another; because it is more that you have peace with your brother; for this is profitable before God; for in food there is profit for the flesh, but in peace both for flesh and soul; and therefore one must cease from disputes of this kind; let each remain in the purpose of his heart. “Blessed is he who does not judge himself in what he approves.” He considers that each one is to be condemned by his own judgment who does what he says he ought not to do, and that one blessed who does nothing other than what he approves as profitable for himself. (Verse 23.) “But whoever discerns, if he eats, is condemned.” It is true that one who judges that he should not eat, and eats, is condemned; for he condemns himself when he does what he asserts is unprofitable for himself. “Because not from faith.” Certainly he does not eat from faith who denies he should eat, and eats. “But everything that is not from faith is sin.” Rightly he calls sin what is done otherwise than is approved. Since the Romans had been led into the law, as I mentioned at the beginning of the letter, but when those came who believed more rightly, questions were raised about eating meat or not eating it; and the party of these which said it was to be eaten and not disapproved seemed better, because all things are very clean; he calls weak those who denied it should be eaten, whether from the Jews or from the gentiles, and says they are to be left to the purpose of their heart. For neither does eating harm nor not eating profit with God; lest, constrained for any reason, they should offend by eating, though with scruple. ### Scripture references - Rom 14:22: quotation, high confidence - Rom 14:23: quotation, high confidence ### Translation notes - Ref 14.22 covers Rom 14:22–23. Ambrosiaster takes “faith” here as conviction of conscience. ### Citation (SBL) Ambrosiaster, Rom. 14.22 (PL 17:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/14-22). ## Commentary on Romans 15:1–2 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/15-1/#p-15-1 - Source: PL 17:171 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The strong, especially teachers, must bear with the weak gently and seek their neighbours’ good, not their own pleasure. ### Latin text (Vers. t.) Debentu autem nos, firmiores, infirmitates invalidiorum portare. Recte ait, debemus; quia oportet doctores, infirmos firmare, et imperitos erudire cum mansuetudine; d ne provocati dum contendere volunt, ne humiles VideantUr, in pejus proficiani. (Vers. t.) Et nOli nobismetipsis plneere, hoc est, non quod nobis 'proSit et placeat vindicare, sed et qUOd fratri; quia invicem curam nOStri agere dehemus. Unusquisque proximo suo placeat in bono ad ættfficationem. Nunc personam suamdiscrevit; hos enim commonet, ut charitati studentes proximis placeant ad id, quod est utile. Hæc est ædificatio; sicut alibi ait: Ego, inquit, per omnia omnibus placeo (1 Cor. X, 13) ### English translation (Claude) (Verse 1.) “We who are stronger ought to bear the weaknesses of the less strong.” Rightly he says “we ought,” because teachers must strengthen the weak and instruct the unskilled with gentleness; lest, provoked, while they wish to contend so as not to seem lowly, they advance to worse. (Verse 2.) “And not to please ourselves,” that is, not to claim what profits and pleases us, but also what pleases a brother; because we ought to take care of one another. “Let each of us please his neighbour for good, to edification.” Now he has set his own person apart; for he admonishes these that, zealous for love, they should please their neighbours in what is profitable. This is edification; as he says elsewhere: “I,” he says, “please all in all things” (1 Cor 10:33). ### Scripture references - Rom 15:1: quotation, high confidence - Rom 15:2: quotation, high confidence - 1 Cor 10:33: quotation, high confidence ### Translation notes - Ref 15.1 covers Rom 15:1–2. Quotation: 1 Cor 10:33. ### Citation (SBL) Ambrosiaster, Rom. 15.1 (PL 17:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/15-1). ## Commentary on Romans 15:3 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/15-1/#p-15-3 - Source: PL 17:171 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Christ did his Father’s will, not his own, and bore the reproaches aimed at God when he was killed as a blasphemer. ### Latin text Nam et Chtristus non sibi placilit,sedsicut scriptum est : Detractiones exprobrantium te ceciiterum super me. Salvatorem non sibimetitpsi dicit placuisse, sed Odo Palri; quia dicit : Non enim descendi de cœlo, ut faciam voluntatem meam, sed voluntatem ejus , qui misit me, Patris (Joan. V!, 38). Et quia cnm hæc diceret, contradicentibus Judæis quasi peccator occiditur, Psalmographus ex persona ejus verba facit ad Deum Palrehl, dicens : Detractiones exprobrantium te ceciderunt super me (Psat. LXVIII, 10) ; hoc est: Ego cum voluntatem mam facerem, dixerant me peccare in te, qui non me recipiendo, quem misisti, exprobravereruntte : e quia Judæ cum peccarent in Deum; non recipientes quem misit Christum, insuper. ct occiderunt eum quasi peccantem in Deum. Sic peccata peccantium in Deum ceciderunt super Christum; innocens enimapeccatoribus occiditur quasi blasphemus, sicut scriptum est In Evangelio (Mare. XV, 28). ### English translation (Claude) “For Christ too did not please himself, but, as it is written: The reproaches of those who reproached you fell on me.” He says that the Saviour pleased not himself but God the Father; for he says: “For I did not come down from heaven to do my own will, but the will of him who sent me, the Father” (John 6:38). And because, when he said these things, he was killed as a sinner with the Jews speaking against him, the Psalmist speaks in his person to God the Father, saying: “The reproaches of those who reproached you fell on me” (Ps 69:9); that is: When I was doing your will, they said that I sinned against you, who, by not receiving me whom you sent, reproached you; for the Jews, sinning against God by not receiving Christ whom he sent, moreover killed him as one sinning against God. So the sins of those sinning against God fell on Christ; for the innocent one is killed by sinners as a blasphemer, as is written in the Gospel (Mark 15:28). ### Scripture references - Rom 15:3: quotation, high confidence - John 6:38: quotation, high confidence - Ps 69:9 (68:10 Vulg.): quotation, high confidence - Mark 15:28: allusion, medium confidence - Isa 53:12: allusion, low confidence ### Translation notes - Quotations: John 6:38; Ps 69:9 (Vulg. 68:10); allusion Mark 15:28 (with Isa 53:12). His statement about the Jews is translated as written. ### Citation (SBL) Ambrosiaster, Rom. 15.3 (PL 17:171; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/15-3). ## Commentary on Romans 15:4–6 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/15-1/#p-15-4 - Source: PL 17:171–173 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Scripture was written to give hope; Paul prays that the Romans may be of one mind according to Christ and glorify God together, keeping love. ### Latin text Quæcumque enim scripta sunt, f ad nostram confirmationem scripta sunt;ut per patientum et exhrortationem Scripturarum, spem habeamus. Manifestum est quia, quæcumque scripta sunt, ad no.tтatR disciplinamscripta sunt; tit ex ipsa exhortatione proficiamus ad spem , non diffidentes de promissis, si adhuc tardent. Deus autem patientiæ et conso/ations det vobis. unum invicem sapere secundum Jesum Christum; tit unanimes uno ore honorificetis Deum et Patrem Domini nostri Jesu Christi, Quasi ad satutem missus Apostolus bono voto 'plebem prosequitur, optans ut Deus det eis unum sensum sapientiæ secundum Jesum Christum; ut juxta doctrinam Cbriati sapient. Tunc enim poterunt dilectionem servare exemplo Domini dicentis: o Majus hac dilectione nemo habet, quam at animam suam ponat pre amicis et fratribus suis (Joan. IV, 13); et ita uno ore, una confessione laudare Demo Patrem in Christo, si invicem Ie juxta sensum Christi fuerint exhortati; ut sine cessatione b laudent Deum omnia, quae fecit ptr Christum, ei pett errorem iaps< per eumdem iterum erigere et reformare dignatus esi, duplex dans beneficium, c misericordiam et cognitionem. ### English translation (Claude) “For whatever things were written were written for our strengthening, so that through patience and the exhortation of the Scriptures we may have hope.” It is plain that whatever things were written were written for our discipline, so that from the exhortation itself we may advance to hope, not distrusting the promises if they still delay. “May the God of patience and consolation grant you to think the same thing among one another according to Jesus Christ, so that with one mind and one mouth you may glorify the God and Father of our Lord Jesus Christ.” As one sent for salvation, the apostle accompanies the people with a good wish, desiring that God may give them one sense of wisdom according to Jesus Christ, so that they may be wise according to the teaching of Christ. For then they will be able to keep love, by the example of the Lord who says: “Greater love than this no one has, than to lay down his life for his friends and brothers” (John 15:13); and so with one mouth, one confession, to praise God the Father in Christ, if they have exhorted one another according to the mind of Christ; so that all things which he made through Christ, and, when they had fallen through error, deigned through the same to raise and reform again, may praise God without ceasing; giving a double benefit, mercy and knowledge. ### Scripture references - Rom 15:4: quotation, high confidence - Rom 15:5: quotation, high confidence - Rom 15:6: quotation, high confidence - John 15:13: quotation, high confidence ### Translation notes - Ref 15.4 covers Rom 15:4–6. Ambrosiaster’s Old Latin reads “for our strengthening” (confirmationem) in 15:4. Quotation: John 15:13 (with the addition “and brothers”; Migne gives John 4:13). ### Citation (SBL) Ambrosiaster, Rom. 15.4 (PL 17:171–173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/15-4). ## Commentary on Romans 15:7 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/15-1/#p-15-7 - Source: PL 17:173 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: Believers should receive one another as Christ received them; Christ served the circumcised to fulfil God’s promises to the fathers, preaching circumcision of the heart. ### Latin text Propter gued assumite allerutrum, sicut et Christus assumpsit vos in honorem Dei (Esai. LVI, 4). Sie assempti sumus a Christo, dum infirmitates noainS accepit, et ægritudines nostras portavit; ut hoc exemplo nos invicem nostras infirmitates per patientiam confirmemus, ut nomen honoris Dei assumptum in tros hon evacuetur; filii enim dicimur Deu per gratiam Christi. (Yers. 8. j Dico enim Christum Jesum ministrum fuisse circumcisionis pro veritate Dei, in hoc ut confirmaret promissiones Patrulll. Originem commendat Judæorum; in circumcisione enim filios significat Abrahæ , quihus missus Christus ministravit Patribus gratiam repromissam. Unde Salvator: Ego enim sum, inqurl, in medio vestrum (Luc. XXII, ł7), non ut ministrer, sed ut ministrem; ut veritas in promissione facti Patribus probaretur. Circumcisio enim carnis data est Abrahae in figuram circumcisionis cordis, qnam postea propheta futuram significavit, dicens: Cir cumtidite duritiam cordis vestri (Jerem. iv, 4). d Hujus verbis circumcisionis promissae minister Christus est, hoc est, prædicator.Dehinc apostolis, ut circumcisis carne ministrarent cordis circumcisionem, siv ait: Sicut me misisti in hunc mundum, ita et ego misi eos in hunc mundum (Joan. VI, 58). Circumcisio autem e cordis est, sublata erroris nebula, agnoscere creatorem Deum Patrem, et filium ejus Christum, per quem creavit omma , ut veritas Dei impłeretur. Promiserat enim daturum se misericordiam, et promiserat patribus Judæorum; nam dixerat Abrahæ : in semine suo benedicentur omnes gertle. (Gen. XXII, 18). Et ad David dixit: De fructu ventris tui ponam super sedem tuam (Psal. CXXXI, 11), et : Orietur stella ea Javob (Num. XXIV, 17). ### English translation (Claude) “Therefore receive one another, as Christ also received you, to the honour of God.” We have been received by Christ thus, when he took our weaknesses and bore our sicknesses; so that by this example we may strengthen one another’s weaknesses through patience, lest the name of God’s honour taken up among us be made void; for we are called sons of God through the grace of Christ. (Verse 8.) “For I say that Christ Jesus was a minister of the circumcision for the truth of God, to confirm the promises of the fathers.” He commends the origin of the Jews; for by the circumcision he signifies the sons of Abraham, to whom Christ was sent and ministered to the fathers the promised grace. Hence the Saviour says: “For I am in your midst,” he says, “not to be served, but to serve” (Luke 22:27; Matt 20:28); so that the truth in the promise made to the fathers might be proved. For circumcision of the flesh was given to Abraham as a figure of circumcision of the heart, which the prophet afterwards signified would come, saying: “Circumcise the hardness of your heart” (Jer 4:4). Christ is the minister, that is, the preacher, of this promised circumcision. Then he sent the apostles, so that they might minister circumcision of the heart to those circumcised in the flesh; for he says: “As you sent me into this world, so I have sent them into this world” (John 17:18). And circumcision of the heart is, the cloud of error being removed, to acknowledge God the Father as Creator, and his Son Christ, through whom he created all things, so that the truth of God might be fulfilled. For he had promised that he would give mercy, and had promised it to the fathers of the Jews; for he had said to Abraham: “In your seed all nations will be blessed” (Gen 22:18). And he said to David: “Of the fruit of your womb I will set upon your throne” (Ps 132:11); and: “A star will rise from Jacob” (Num 24:17). ### Scripture references - Rom 15:7: quotation, high confidence - Rom 15:8: quotation, high confidence - Isa 53:4: allusion, medium confidence - Matt 8:17: allusion, medium confidence - Luke 22:27: quotation, high confidence - Matt 20:28: quotation, high confidence - Jer 4:4: quotation, high confidence - John 17:18: quotation, high confidence - Gen 22:18: quotation, high confidence - Ps 132:11 (131:11 Vulg.): quotation, high confidence - Num 24:17: quotation, high confidence ### Translation notes - Ref 15.7 covers Rom 15:7–8. Quotations: Matt 8:17 / Isa 53:4 (allusion); Luke 22:27 with Matt 20:28; Jer 4:4; John 17:18 (Migne gives 6:58); Gen 22:18; Ps 132:11 (Vulg. 131:11); Num 24:17. Migne’s marginal “Esai. LVI, 4” is misplaced. ### Citation (SBL) Ambrosiaster, Rom. 15.7 (PL 17:173; trans. Sophia Scriptura, https://sophiascriptura.com/p/ambrosiaster-romanos/15-7). ## Commentary on Romans 15:9 - URL: https://sophiascriptura.com/fathers/ambrosiaster-romanos/15-1/#p-15-9 - Source: PL 17:173 - Translation: Claude (claude-opus-5-5), 2026-10-21 Summary: The gentiles, saved by mercy alone, praise God, as the psalms and Deuteronomy foretold, joining Israel in one people, as the Jerusalem church accepted in the case of Cornelius. ### Latin text Gentes autem super misericordiam homome Deum. Quia enim his nulla promissio erat, quasi indigni per solem misericordiam assumpti sunt ad salutem; ut per confessionem honorent Deum ; quia increduli inhonorant. Sicut scriptum est: Propter hoc confitebor tibi in gentibus , et nomini tuo cantabo. Exemplo prophetico probat; scriptum est enim in psalmo decimo septimo gentes admittendas ad gratiam Dei ad percipiendam salutem (Pasl. XVII, 50). Vox