Exposition on Ephesians preface–3.21 (Exposition on Ephesians)

Pelagius

Exposition on Ephesians preface–3.21

Pelagius · Exposition on Ephesians · ca. 405–410 · Rome · 65 passages

Latin text: Souter, TS 9.2 (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract).English: Claude (claude-opus-5-5), public domain (CC0).

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Argumentum (prefatory note)

0Souter, Texts and Studies 9.2 2:344

Ephesii ex Iudaeis et genti[li]bus Paulo apostolo praedicante crediderunt, quibus firmiter stantibus scribit, et in principio quidem epistulae Iudaeos appellans, incamationis Christi sacramenta exponit, post ad gentes conuersus [ex]hortatur ut tantis beneficiis non si[n]t ingrati, deinde communiter usque ad finem moralia praecipit instituta.

The Ephesians believed, from among the Jews and the Gentiles, when the apostle Paul preached. Because they were standing firm, he writes to them; at the beginning of the letter he addresses the Jews and sets out the mysteries of Christ's incarnation; then he turns to the Gentiles and exhorts them not to be ungrateful for such great benefits; then, addressing all in common, he lays down moral instructions to the end.

Notes and citation

Summary: Pelagius's argument: Paul writes to believing Jews and Gentiles at Ephesus, first on the incarnation, then on gratitude, then on conduct.

Souter's square brackets around letters (genti[li]bus, [ex]hortatur, si[n]t) mark readings he does not take as Pelagius's; they do not change the sense.

Cite (SBL): Pelagius, Comm. Eph. pref. (Souter, Texts and Studies 9.2 2:344; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/0). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 1

1.1Souter, Texts and Studies 9.2 2:344–345

Paulus apostolus Christi Iesu per uoluntatem dei. Non meis meritis. Sanctis et fidelibus. Omnes sancti fideles, [non omnes fideles sancti, quia possunt etiam catechumini,] ex eo quo[d] Christo credunt, fideles dici, non tamen sancti sunt, quia non sunt per baptismum sanctificati. Siue : Sic intellegendum quod scribat fideliter seruantibus gratiam sanctitatis. Qui sunt Ephesi in Iesu Christo . Non omnibus Ephesiis, sed his qui credunt in Christo.

"Paul, an apostle of Christ Jesus by the will of God." Not by my merits. "To the saints and faithful." All saints are faithful, ... from the fact that they believe in Christ, can be called faithful and yet are not saints, because they have not been sanctified through baptism. Or: it is to be understood that he writes to those who faithfully keep the grace of holiness. "Who are at Ephesus in Christ Jesus." Not to all the Ephesians, but to those who believe in Christ.

Textual problem in this passage: see the notes.

Eph 1:1 (quotation, high confidence)

Notes and citation

Summary: Paul writes as apostle by God's will, not his own merit, to the baptized saints who believe.

Souter brackets the words "not all the faithful are saints, because even catechumens can" as not Pelagius's; they are left out, and without them the sentence lacks its subject (the sense is that catechumens believe but are not yet sanctified by baptism).
Leaked apparatus and an OCR fragment of the manuscripts' heading were removed from the text.

Notes on the original text

Digital text corrected (OCR slip; apparatus and manuscript heading leaked into the text): qui 1-4 uide subnot. ad iii 21 incipit argumentum in $pistola ad ephesios BCaseod inoipit argumentum credunt → qui credunt; per uoluntatem dd. → per uoluntatem dei.; Non meis mentis. → Non meis meritis..

Topics: Baptism

Cite (SBL): Pelagius, Comm. Eph. 1.1 (Souter, Texts and Studies 9.2 2:344–345; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-1

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.2Souter, Texts and Studies 9.2 2:345

Gratia uobis et pax. Tunc uobis ualebit gratia, si ei non sitis ingrati, salutem uestram [non] uestris meritis deputantes: pacem uero reconciliationis seruabimus, si nihil eius bonitati uel iustitiae deinceps contrarium faciamus. A deo patre nostro et domino Iesu Christo. Unum esse pater et filius demonstra[n]tur, utrique pariter operantes.

"Grace to you and peace." Grace will avail for you then, if you are not ungrateful to it by ascribing your salvation to your own merits; and we shall keep the peace of reconciliation if from now on we do nothing contrary to his goodness or righteousness. "From God our Father and the Lord Jesus Christ." The Father and the Son are shown to be one, since both work alike.

Eph 1:2 (quotation, high confidence)

Notes and citation

Summary: Grace avails for those who do not credit their salvation to their merits; Father and Son act as one.

Souter brackets "not" before "ascribing your salvation to your own merits" (the bracketed reading gives "not ascribing ..."); it is left out here, and the participle is taken as describing the ingratitude.

Notes on the original text

Digital text corrected (OCR slip): A deo poire → A deo patre.

Topics: Trinity

Cite (SBL): Pelagius, Comm. Eph. 1.2 (Souter, Texts and Studies 9.2 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-2

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.3Souter, Texts and Studies 9.2 2:345

Benedictus deus et pater domini nostri Iesu Christi. Laudat deum eo quod donauerit infra scripta. Qui benedixit nos in omni benedictione spiritali. Non in aliquantis, sed in omnibus spiritalibus gratiae benedictionibus, ut, quo modo nobis nihil de-est ex illo, ita uoluntati eius nihil de-sit ex nobis. In cae lestibus. Non [in] camali prosperitate nec [in] terrena abundantia. In Christo . In capite omnia membra benedixit.

"Blessed be the God and Father of our Lord Jesus Christ." He praises God for having given the things written below. "Who has blessed us with every spiritual blessing." Not in some, but in all the spiritual blessings of grace, so that, just as nothing is lacking to us from him, so nothing may be lacking to his will from us. "In the heavenly places." Not in fleshly prosperity or earthly abundance. "In Christ." In the head he blessed all the members.

Eph 1:3 (quotation, high confidence)

Notes and citation

Summary: God has given every spiritual blessing in Christ, so we owe him full obedience in return.

Souter brackets "in" twice ("[in] fleshly prosperity", "[in] earthly abundance"); omitted, without change of sense.

Cite (SBL): Pelagius, Comm. Eph. 1.3 (Souter, Texts and Studies 9.2 2:345; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-3). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.4Souter, Texts and Studies 9.2 2:345–346

Sicut elegit nos in ipso ante constitutionem mundi , ut essemus sancti et inreprehensibiles. Quia deo nihil est nouum, apud quem omnia erant ante quam fierent, non ut quidam heretici somniant, animas antea in caelo fuisse segregatas. In con spectu eius. Non hominum. In caritate. Per caritatem hoc fecit. Siue: Inmaculatos diligit deus. Qui praedestinauit nos in adoptionem. Non naturae. Filiorum , Hoc praedestinauit, ut habere[n]t potestatem filius dei fieri omnis qui credere uoluisae[n]t, sicut scriptum est: ‘loquebantur uerbum dei cum fiducia omni uolenti credere/ Per [Iesum] Christum in ipsum. Ut membra eius simus. Secundum pro positum uoluntatis suae . Non secundum merita nostra.

"Even as he chose us in him before the foundation of the world, that we should be holy and blameless." Because nothing is new to God, with whom all things existed before they came to be; not, as certain heretics dream, that souls were previously set apart in heaven. "In his sight." Not that of men. "In love." He did this through love. Or: God loves the spotless. "Who predestined us to adoption." Not of nature. "As sons." He predestined this: that all who were willing to believe should have the power to become sons of God, as it is written: "they spoke the word of God with all boldness" to everyone willing to believe. "Through Christ into himself." So that we may be his members. "According to the purpose of his will." Not according to our merits.

Eph 1:4 (quotation, high confidence) · Eph 1:5 (quotation, high confidence) · John 1:12 (allusion, medium confidence) · Acts 4:31 (quotation, medium confidence)

Notes and citation

Summary: God's choosing and predestining is his foreknowledge and purpose that all who will believe become his adopted sons, not a matter of merit or pre-existent souls.

The section includes the lemma of 1:5. The "heretics" are those who held that souls pre-existed in heaven (an Origenist view). The quotation is Acts 4:31 with Pelagius's words "to everyone willing to believe" added. Souter brackets "Jesus" in "through [Jesus] Christ"; omitted. Pelagius's account of predestination is translated as written.

Notes on the original text

Digital text corrected (verse number and stray marks): 5 \_Qui\ praedestinauit → Qui praedestinauit.

Topics: Heresy

Cite (SBL): Pelagius, Comm. Eph. 1.4 (Souter, Texts and Studies 9.2 2:345–346; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-4

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.6Souter, Texts and Studies 9.2 2:346

In laudem gloriae gratiae suae . Ut laudemus gloriam gratiae eius. In qua gratificauit nos in dilecto suo jUio . In qua gratia gratos nos fecit sibi in Christo.

"To the praise of the glory of his grace." That we may praise the glory of his grace. "In which he has graced us in his beloved Son." In which grace he made us pleasing to himself in Christ.

Eph 1:6 (quotation, high confidence)

Notes and citation

Summary: God's grace in Christ made us pleasing to him, so that we praise it.

Cite (SBL): Pelagius, Comm. Eph. 1.6 (Souter, Texts and Studies 9.2 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-6

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.7Souter, Texts and Studies 9.2 2:346

In quo habemus redemptionem per sanguinem ipsius, remissionempeccatorum . Non solum redemit, sed etiam peccata remittens sine nostro labore iustos nos fecit, Secundum diuitias [daritatis] gratiae eius ,

"In whom we have redemption through his blood, the forgiveness of sins." Not only did he redeem us, but by forgiving our sins without labour of ours he made us righteous. "According to the riches of his grace,"

Eph 1:7 (quotation, high confidence)

Notes and citation

Summary: Christ's blood redeemed us and his forgiveness made us righteous without our labour.

Souter brackets "of glory" ([claritatis]) in the lemma; omitted.

Notes on the original text

Digital text corrected (OCR slip): iustcs nos fecit → iustos nos fecit.

Cite (SBL): Pelagius, Comm. Eph. 1.7 (Souter, Texts and Studies 9.2 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-7

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.8Souter, Texts and Studies 9.2 2:346

quae superabundant in nobis in omni [gratia] sapientia [et prudentia],

"which abounded toward us in all wisdom,"

Eph 1:8 (quotation, high confidence)

Notes and citation

Summary: Lemma of Eph 1:8.

Souter brackets "grace" and "and prudence" in the lemma; omitted.

Cite (SBL): Pelagius, Comm. Eph. 1.8 (Souter, Texts and Studies 9.2 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-8

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.9Souter, Texts and Studies 9.2 2:346

[ut] notum facere[t] [nobis] mysterium uoluntatis suae , secundum bonum placitum [eius\ quod pro\po]suit in eo. Plus quam abundauit, ut non solum a morte redemptis gratis peccata dimitteret, sed etiam tantam nobis sapientiam donaret, ut uoluntatis eius occulta mysteria nosceremus.

"to make known the mystery of his will, according to his good pleasure, which he purposed in him." He abounded more than enough: not only did he freely forgive the sins of those redeemed from death, but he also gave us such wisdom that we should know the hidden mysteries of his will.

Eph 1:9 (quotation, high confidence)

Notes and citation

Summary: God's abundance gave not only forgiveness but knowledge of the mysteries of his will.

Souter brackets "that", "to us", "his" and part of the following words in the lemma; the bracketed words are left out without change of sense.

Cite (SBL): Pelagius, Comm. Eph. 1.9 (Souter, Texts and Studies 9.2 2:346; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-9

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.10Souter, Texts and Studies 9.2 2:346–347

In dispen sationem plenitudinis temporum. In nouissimis temporibus, quando iam omnia dispensatio temporum legis et naturae prophetarumque transacta sunt. Restaurare omnia in Christo , quae in cadis [sunt] et quae in terra [sunt] in ipso . Multi super hac re diuersa dixerunt: nam quidam aiunt caelos animas terram corpora accipienda, alii caelos Iudaeos, qui caelestia praecepta habuerant, terram esse gentiles adfirmant, alii uero adserunt in caelis non angelos restauratos, sed eorum scientiam [ex] Christi tempore profecisse, qui tamquam ignari interrogabant quis esset iste rex gloriae, et docentur dominum eum esse uirtutum. sed quoniam restaurari non dicitur nisi lapsum, melius est si eorum gaudium in salute hominum restauratum esse dicamus, quod habuerant ante quam homines a iustitia penitus declinarent: in terra uero restauratum esse genus hominum per Christum nullus ignorat. In quo etiam [wos] uocati sumus. Nos, qui ex Iudaeis credi[di]mus [in] Christo. Praedestinati. Ante destinati per fidem. Siue: Praecogniti. Secundum propositum dei. Quo proposuit quidem omnia restaurare, sed primo oues perditas domus Istrahel. Qui omnia operatur. Omnium horum causa uoluntas est dei, quam rationabilem esse non dubium est. Secundum consilium uoluntatis suae. Non secundum merita nostra.

"For the dispensation of the fullness of times." In the last times, when the whole dispensation of the times of the law, of nature, and of the prophets had now been completed. "To restore all things in Christ, the things in the heavens and the things on the earth, in him." Many have said different things on this matter: some say that the heavens should be taken as souls and the earth as bodies; others affirm that the heavens are the Jews, who had heavenly commands, and the earth the Gentiles; others again assert that in the heavens it is not the angels who were restored, but that their knowledge advanced from the time of Christ, for as if ignorant they asked who this king of glory was, and they are taught that he is the Lord of hosts. But since nothing is said to be restored unless it has fallen, it is better if we say that their joy was restored in the salvation of human beings, the joy they had had before human beings wholly turned aside from righteousness; and that on earth the human race was restored through Christ, no one is unaware. "In whom we too have been called." We who from the Jews believed in Christ. "Predestined." Destined beforehand through faith. Or: foreknown. "According to the purpose of God." By which he purposed to restore all things, but first the lost sheep of the house of Israel. "Who works all things." The cause of all these things is the will of God, which there is no doubt is reasonable. "According to the counsel of his will." Not according to our merits.

Eph 1:10 (quotation, high confidence) · Eph 1:11 (quotation, high confidence) · Ps 24:10 (23:10 LXX) (allusion, medium confidence) · Matt 15:24 (allusion, medium confidence)

Notes and citation

Summary: Christ restores heaven's joy and fallen humanity; the Jewish believers were called first, by God's reasonable will and not their merits.

The section includes the lemma of 1:11. "Who this king of glory is ... Lord of hosts": Ps 24:8–10 (23:8–10 LXX). "The lost sheep of the house of Israel": Matt 15:24. Souter brackets "are" twice in the lemma, "from" (Christ's time), and "in" (Christ); omitted.

Notes on the original text

Digital text corrected (stray marks): ll In quo → In quo.

Cite (SBL): Pelagius, Comm. Eph. 1.10 (Souter, Texts and Studies 9.2 2:346–347; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-10

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.12Souter, Texts and Studies 9.2 2:347–348

TJt simus in laudem gloriae eius . Ut per conuersationem nostram, siue per signa quae facimus, laudetur gloria dei. Nos qui ante sperauimus in Christo. Nos apostoli uel Iudaei, qui priores credi[di]mus [in] Christo. Siue: Ex lege expectauimus Christum.

"That we may be to the praise of his glory." That the glory of God may be praised through our way of life, or through the signs that we perform. "We who first hoped in Christ." We apostles or Jews, who believed in Christ first. Or: from the law we awaited Christ.

Eph 1:12 (quotation, high confidence)

Notes and citation

Summary: The Jewish believers, who first hoped in Christ, are to show God's glory by their lives.

Souter brackets "in" before "Christ"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 1.12 (Souter, Texts and Studies 9.2 2:347–348; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-12

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.13Souter, Texts and Studies 9.2 2:348

In quo et uos [, carissimi ], audito uerbo ueritatis, euangelio salutis uestrae . In quo etiam [et] uobis gentibus adnuntiata est salus. In quo [et] credentes. In [quo] euangelio. Siue: Christo. Signati estis spiritu promissionis sancto ,

"In whom you also, having heard the word of truth, the gospel of your salvation." In whom salvation was announced also to you Gentiles. "In whom, believing." In which gospel. Or: in Christ. "You were sealed with the Holy Spirit of promise,"

Eph 1:13 (quotation, high confidence)

Notes and citation

Summary: The Gentiles too heard the gospel, believed, and were sealed with the promised Spirit.

Souter brackets "dearly beloved" in the lemma, and "and" and "which" in the comment; omitted.

Cite (SBL): Pelagius, Comm. Eph. 1.13 (Souter, Texts and Studies 9.2 2:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-13

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.14Souter, Texts and Studies 9.2 2:348

qui est pignus hereditatis nostrae. Hin[c] cognoscemini unum esse, qui[a] eundem spiritum accepistis, cuius signa arra sunt hereditatis futurae. si ergo mortuos suscitare arra est, quanta erit ipsa possessio! pignus uero promises fidem operatur [spiritu promissionis], qui omni carni promissus est per Iohel. In redemptionem adquisitionis , in laudem gloriae ipsius. Quos redimendo suo sanguine adquaesiuit, ut etiam in hoc laudemus gloriam eius.

"who is the pledge of our inheritance." By this you will know that you are one, because you have received the same Spirit, whose signs are the earnest of the future inheritance. If, then, to raise the dead is an earnest, how great will the possession itself be! A pledge produces faith in what is promised; the Spirit was promised to all flesh through Joel. "Unto the redemption of the purchased possession, to the praise of his glory." Those whom he acquired by redeeming them with his blood, so that in this too we may praise his glory.

Eph 1:14 (quotation, high confidence) · Joel 2:28 (allusion, high confidence)

Notes and citation

Summary: The Spirit's present gifts are a down payment on the inheritance promised to all flesh.

The promise to all flesh: Joel 2:28. Souter brackets the words "by the Spirit of promise"; omitted.

Notes on the original text

Digital text corrected (OCR slip): si ergo morbuos suscitare → si ergo mortuos suscitare.

Cite (SBL): Pelagius, Comm. Eph. 1.14 (Souter, Texts and Studies 9.2 2:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-14

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.15Souter, Texts and Studies 9.2 2:348

Propterea et ego , audiens fidem uestram quae est in domino Iesu. Quam firmiter teneatis fidem Iesu. Et omnes sanctos . [Et omnes bonos] sine exceptione personae uel notitiae diligatis : cauere enim a pseudo-prophetis [et] non omni 8piritui credere [e]t non ante probationem [nobis] iudicare praecipitur. [Et dilectionem in omnes sanctos .] Hoc est fidem operibus conprobare.

"Wherefore I also, hearing of your faith which is in the Lord Jesus." How firmly you hold the faith of Jesus. "And toward all the saints." That you love them without respect of person or of acquaintance; for we are commanded to beware of false prophets, not to believe every spirit, and not to judge before testing. This is to prove faith by works.

Eph 1:15 (quotation, high confidence) · Matt 7:15 (allusion, medium confidence) · 1 John 4:1 (allusion, high confidence)

Notes and citation

Summary: The Ephesians' faith is proved by their love for all the saints, though with discernment.

Souter brackets "and all good people", "to us", and the repeated lemma "and love toward all the saints"; omitted. "Beware of false prophets": Matt 7:15; "not every spirit": 1 John 4:1.

Cite (SBL): Pelagius, Comm. Eph. 1.15 (Souter, Texts and Studies 9.2 2:348; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-15

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.16Souter, Texts and Studies 9.2 2:348–349

Non cesso gratias agens pro uobis } memoriam uestri fadens in orationibus meis. Non, ut quidam, in iucunditate conuiuii: mihi autem nihil oratione aucundius.

"I do not cease giving thanks for you, making mention of you in my prayers." Not, as some do, in the merriment of a banquet; but to me nothing is more pleasant than prayer.

Eph 1:16 (quotation, high confidence)

Notes and citation

Summary: Paul remembers the Ephesians in prayer, his chief delight.

Topics: Prayer

Cite (SBL): Pelagius, Comm. Eph. 1.16 (Souter, Texts and Studies 9.2 2:348–349; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-16

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.17Souter, Texts and Studies 9.2 2:349

Ut deus domini nostri Iesu Christi, pater gloriae. [Deus pater gloriae domini nostri Iesu Christi]. Det uobis spiritum sapientiae et reuelationis. Notandum quia fidem et caritatem habentibus sapentiam a domino deprecatur: nouerat enim earn matrem omnium esse uirtutum. In agnitione eius. Quo modo optat ut agnosca[n]t deum, quern usque adeo nouerant, ut ei credentes omnes propter ipsum diligerent sanctos? sed hoc petit ut perfecte cognoscant magnitudinem eius atque uirtutem; [uirtutem] qu[i]a potest promissa praemia uel poenas implere, magnitudine[m], qu[i]a, cum ubique sit, nihil eum potest omnino latere: qui enim hoc pro certo cognouerit, nullo potent in loco peccare; nam qui humanum testimonium erubescit, multo magis diuinum potent reuereri. unde filii Heli, cum sacerdotes essent, deum nescisse dicuntur, quia praesentiam et potentiam eius minime timuerunt, et Iohannes apostolus omnem qui peccat deum non cognouisse confirmat.

"That the God of our Lord Jesus Christ, the Father of glory," "may give you the spirit of wisdom and revelation." Note that for those who have faith and love he asks wisdom from the Lord: for he knew it to be the mother of all virtues. "In the knowledge of him." How does he wish them to know God, whom they already knew so well that, believing in him, they loved all the saints for his sake? But he asks this: that they may know perfectly his greatness and power; his power, because he is able to fulfil the promised rewards or punishments; his greatness, because, since he is everywhere, nothing at all can escape him. For whoever has known this for certain will be able to sin in no place; since one who is ashamed before a human witness will much more be able to revere the divine. Hence the sons of Eli, though they were priests, are said not to have known God, because they had no fear at all of his presence and power; and John the apostle affirms that everyone who sins has not known God.

Eph 1:17 (quotation, high confidence) · 1 Sam 2:12 (allusion, high confidence) · 1 John 3:6 (allusion, high confidence)

Notes and citation

Summary: Paul asks for wisdom so that believers may truly know God's power and omnipresence, which keeps them from sin.

Souter brackets an alternative form of the lemma ("God the Father of glory of our Lord Jesus Christ"); omitted. The sons of Eli: 1 Sam 2:12. John: 1 John 3:6.

Notes on the original text

Digital text corrected (words run together): Ut deus domininostri → Ut deus domini nostri.

Cite (SBL): Pelagius, Comm. Eph. 1.17 (Souter, Texts and Studies 9.2 2:349; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-17

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.18Souter, Texts and Studies 9.2 2:349–350

Inluminatis oculis cordis uestri. Spiritalia promissa non nisi spiritalibus oculis peruidentur. Ut sciatis quae sit spes uocationis eius , quae diuitiae gloriae hereditatis eius in sanctis. Si scieritis ad quantam spem uocati estis, omnem spem saeculi facile contemnetis; et si diuitias hereditatis dei uideritis, omnis terrena uobis sordebit hereditas: nemo enim, regnum cum opibus suis sperans, curator esse et mediocrem substantiam possidere dignatur.

"The eyes of your heart being enlightened." Spiritual promises are perceived only by spiritual eyes. "That you may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints." If you know to what great hope you have been called, you will easily despise every hope of this age; and if you see the riches of God's inheritance, every earthly inheritance will be worthless to you: for no one who hopes for a kingdom with its wealth deigns to be a steward and to possess a modest property.

Eph 1:18 (quotation, high confidence)

Notes and citation

Summary: Knowing the hope of God's calling makes every earthly hope and inheritance seem worthless.

Cite (SBL): Pelagius, Comm. Eph. 1.18 (Souter, Texts and Studies 9.2 2:349–350; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-18

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.19Souter, Texts and Studies 9.2 2:350

Et quae sit supereminens magnitudo uirtutis eius in uobis qui credidistis , secundum operationem potentiae uirtutis eius ,

"And what is the surpassing greatness of his power toward you who have believed, according to the working of the might of his power,"

Eph 1:19 (quotation, high confidence)

Notes and citation

Summary: Lemma of Eph 1:19.

Cite (SBL): Pelagius, Comm. Eph. 1.19 (Souter, Texts and Studies 9.2 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-19

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.20Souter, Texts and Studies 9.2 2:350

quam operatus est in Christo , suscitans ilium a mortuis. Omnem magnitudinem uirtutum dei in natura uel lege supereminet, quod praestitit Christianis, ut filio suo non parceret, et eum [cjaput nostrum factum ad suam dexteram in caelestibus collocaret. Et constituens ad dexteram suam in caelestibus . Hie dextera pro honore ponitur, non ut deus corporeus esse credatur: nam et pater a dextris esse scribitur Christi: ‘dominus,’ inquit, ‘a dextris tuis confringet in die irae suae reges.’ ambo ergo a dextris sunt, quia nihil est in diuinitate sinistrum.

"which he worked in Christ, raising him from the dead." What he granted to Christians surpasses all the greatness of God's mighty works in nature or the law: that he did not spare his own Son, and that he set him, who has become our head, at his right hand in the heavenly places. "And setting him at his right hand in the heavenly places." Here "right hand" is put for honour, not so that God may be believed to be bodily: for the Father too is written to be at the right hand of Christ: "The Lord," it says, "at your right hand will shatter kings in the day of his wrath." Both, then, are at the right hand, because in the Godhead nothing is on the left.

Eph 1:20 (quotation, high confidence) · Ps 110:5 (109:5 LXX) (quotation, high confidence) · Rom 8:32 (allusion, medium confidence)

Notes and citation

Summary: God's greatest work was raising Christ and seating him in honour; "right hand" means honour, not a bodily God.

"The Lord at your right hand": Ps 110:5 (109:5 LXX). "Did not spare his own Son": Rom 8:32.

Topics: Christology

Cite (SBL): Pelagius, Comm. Eph. 1.20 (Souter, Texts and Studies 9.2 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-20

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.21Souter, Texts and Studies 9.2 2:350

Supra omnem potestatem et principatum et uirtutem et dominationem. Quia unum est iam cum deo adsumptus homo, qui suscitatus est. Et omne nomen quod nominatur non solum in hoc saeculo , sed [etiam\ in futuro. Si quod est aliut.

"Above every power and principality and might and dominion." Because the man who was assumed and who was raised is now one with God. "And every name that is named, not only in this age, but in the age to come." If there is any other.

Eph 1:21 (quotation, high confidence)

Notes and citation

Summary: The risen Christ, the assumed man now one with God, is above every power.

Souter brackets "also" in the lemma; omitted.

Topics: Christology

Cite (SBL): Pelagius, Comm. Eph. 1.21 (Souter, Texts and Studies 9.2 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-21

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.22Souter, Texts and Studies 9.2 2:350

Et omnia subiecit sub pedibus eius , et ipsum dedit caput supra omnia [membra'] ecclesiae ,

"And he has put all things under his feet, and has given him as head over all things to the church,"

Eph 1:22 (quotation, high confidence) · Ps 8:6 (allusion, medium confidence)

Notes and citation

Summary: Lemma of Eph 1:22.

Souter brackets "members" in the lemma ("over all the members of the church"); omitted.

Cite (SBL): Pelagius, Comm. Eph. 1.22 (Souter, Texts and Studies 9.2 2:350; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-22

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

1.23Souter, Texts and Studies 9.2 2:350–351

quae est corpus eius et plenitudo eius. Ecclesia omnium plenitudo membrorum. Qui omnia in omnibus adimpletur. Quando omnes crediderint, tunc erit corpus eius perfectum in omnibus membris: totus enim in membris omnibus, non in singulis, adimpletur, ne nulla sit diuersitas [meritorum].

"which is his body and his fullness." The church is the fullness of all the members. "Who is filled all in all." When all have believed, then his body will be complete in all its members: for he is filled as a whole in all the members, not in each one singly, lest there be no diversity.

Eph 1:23 (quotation, high confidence)

Notes and citation

Summary: The church is Christ's body, which will be complete when all the members have believed.

Souter brackets "of merits" after "diversity"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 1.23 (Souter, Texts and Studies 9.2 2:350–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/1-23

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 2

2.1Souter, Texts and Studies 9.2 2:351

Et uos, cum esseiis mortui delictis et peccatis uestris. Incipit collata beneficia replicare, ut ad officium mandatorum ex contemplatione donatae indulgentiae auidius concitentur: mortui enim erant peccatis facientibus, sicut Adam et uidua in deliciis uiuens.’

"And you, when you were dead in your trespasses and sins." He begins to recount the benefits conferred, so that from the contemplation of the pardon given they may be more eagerly roused to the duty of the commandments: for they were dead because of their sins, as Adam was, and "the widow living in pleasures."

Eph 2:1 (quotation, high confidence) · 1 Tim 5:6 (allusion, high confidence)

Notes and citation

Summary: Paul recalls the believers' former death in sin to spur them to obedience.

The words "as Adam and the widow living in pleasures" are compressed in the text; the quotation is 1 Tim 5:6 ("is dead while she lives").

Notes on the original text

Digital text corrected (stray number and words run together): Adamet 4 uidua indeliciisuiuens → Adam et uidua in deliciis uiuens.

Cite (SBL): Pelagius, Comm. Eph. 2.1 (Souter, Texts and Studies 9.2 2:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-1

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.2Souter, Texts and Studies 9.2 2:351

In quibus aliquando ambu lastis. Notandum quod in peccatis ambulasse, non ‘ambulare,’ illos dixerit. Secundum saeculum mundi huius. Saeculi hominibus similes, sequentes diaboli uolimtatem. Secundum principem po[s]testatis aeris huius spiritus. Secundum principem illius potestatis, quae in hoc aere [uentoso est. multi sane opinantur quod diabolus in hoc aere] satellitibus suis ad decipiendos diuersis peccatis homines diuiserit potestatem. Qui nunc operatur. [Operatur] suasione, no[n] u[i]. In filios diffidentiae. In eos qui non credunt: illi autem qui desperant atque diffidunt de promissione dei, dicuntur filii diffidentiae, sicut fihi irae et gehennae et mortis.

"In which you once walked." Note that he said they had walked in sins, not that they "walk." "According to the age of this world." Like the men of the age, following the devil's will. "According to the prince of the power of this air, of the spirit." According to the prince of that power which is in this air. "Who now works." He works by persuasion, not by force. "In the sons of unbelief." In those who do not believe; and those who despair and distrust God's promise are called sons of unbelief, as also sons of wrath, of Gehenna, and of death.

Eph 2:2 (quotation, high confidence)

Notes and citation

Summary: The devil works on unbelievers by persuasion, not force.

Souter brackets a passage ("windy; many indeed think that the devil, in this air,") and "works"; with these left out the sentence breaks off, and its remaining words say that the devil, with his attendants, has divided the power of deceiving people by various sins. "By persuasion, not by force" is translated exactly.

Notes on the original text

Digital text corrected (words run together): no[n] u[i]. Infilios → no[n] u[i]. In filios.

Cite (SBL): Pelagius, Comm. Eph. 2.2 (Souter, Texts and Studies 9.2 2:351; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-2

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.3Souter, Texts and Studies 9.2 2:351–352

In quibus et nos omnes conuersati sumus aliquando . Non solum uos gentes non cre- dendo, sed [et] nos Iudaei peccando. In desideriis carnis nostrae, facientes uoluntatem carnis et cogitationum. Quando mens nostra rebus terrenis et carnalibus inbaerebat, non solum desiderans, sed et faciens quaecumque mala cogitatio suggessisset. Et eramus natura jUii irae , sicut et ceteri. Ita nos patemae traditionis consuetudo possederat, ut omnes ad damnationem nasci uideremur.

"Among whom we all also once lived." Not only you Gentiles by not believing, but we Jews by sinning. "In the desires of our flesh, doing the will of the flesh and of the thoughts." When our mind clung to earthly and fleshly things, not only desiring but also doing whatever an evil thought suggested. "And we were by nature children of wrath, even as the others." The custom of our ancestral tradition had so taken hold of us that we all seemed to be born for condemnation.

Eph 2:3 (quotation, high confidence)

Notes and citation

Summary: Jews and Gentiles alike lived in sin; "by nature" means that inherited custom made all seem born to condemnation.

Pelagius explains "by nature" (natura) as the force of inherited custom (consuetudo), so that all "seemed" born for condemnation; translated exactly. Souter brackets "also" ([et]); omitted.

Notes on the original text

Digital text corrected (OCR slip): Bed [et] nos → sed [et] nos.

Cite (SBL): Pelagius, Comm. Eph. 2.3 (Souter, Texts and Studies 9.2 2:351–352; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-3

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.4Souter, Texts and Studies 9.2 2:352

Deus autem qui dines est in misericordia. ‘Misereris omnium, quoniam omnia potes, et diligis omnia quae creasti : nec enim odiens aliquid constituisses.’ Propter nimiam caritatem suam misertus est nostri. Nimia caritas est rebelles seruos quasi filios diligere. unde considerandum est quantum diligat [iam] sanctos effectos, qui tantum dignatus est diligere peccatores.

"But God, who is rich in mercy." "You have mercy on all, because you can do all things, and you love all the things you have created; for you would not have made anything if you hated it." "Because of his great love he had mercy on us." It is great love to love rebellious slaves as sons. Hence one must consider how much he loves those who have become saints, when he deigned to love sinners so much.

Eph 2:4 (quotation, high confidence)

Notes and citation

Summary: God's great love shows in loving rebels as sons, and he loves the saints still more.

The quotation is Wis 11:23–24 (11:24–25 in some numberings). Souter brackets "now" before "become saints"; omitted.

Notes on the original text

Digital text corrected (OCR slip): Procter nimiam → Propter nimiam.

Extrabiblical texts: Wis 11:23-24 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)

Cite (SBL): Pelagius, Comm. Eph. 2.4 (Souter, Texts and Studies 9.2 2:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-4

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.5Souter, Texts and Studies 9.2 2:352

Et cum essemus mortui peccatis. [Rei mortis, iam quasi mortui uiuebamus.] Conuiuijicauit nos Christo. Sine peccato, sicut Christus est, per baptismum faciendo. Cuius gratia estis salu[i f]a[c]ti [per Jidem]. Propter ipsum. Siue : Qui pro uobis gratis [in Christo], nulloiustitiae uestro merito intercedente. est mortuus, uel cum ipse reus non esset.

"And when we were dead in sins," "he made us alive together with Christ." By making us without sin through baptism, as Christ is. "By whose grace you have been saved." Because of him. Or: who freely died for you, with no merit of your righteousness intervening, or though he himself was not guilty.

Eph 2:5 (quotation, high confidence)

Notes and citation

Summary: Through baptism God made us sinless with Christ, by grace, apart from our merit.

Souter brackets the sentence "Liable to death, we were living as if already dead" and, in the lemma and comment, "through faith" and "in Christ"; omitted. The final words are in disorder in the text and are translated by sense.

Topics: Baptism

Cite (SBL): Pelagius, Comm. Eph. 2.5 (Souter, Texts and Studies 9.2 2:352; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-5

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.6Souter, Texts and Studies 9.2 2:352–353

Et simul suscitauit simulque fecit sedere in caelestibus in Christo [Iesu], Non possumus desperare quod nostra natura iam possidet, quia ubi caput eat, ibi erit et corpus, sicut ipse ait: ‘uolo ut ubi ego sum, et isti sint raccum.’

"And raised us up with him and made us sit with him in the heavenly places in Christ." We cannot despair of what our nature already possesses, because where the head is, there the body also will be, as he himself says: "I will that where I am, these also may be with me."

Eph 2:6 (quotation, high confidence) · John 17:24 (quotation, high confidence)

Notes and citation

Summary: Our nature, in Christ our head, already sits in heaven, so we may hope with confidence.

Souter brackets "Jesus" in the lemma; omitted. The quotation is John 17:24.

Cite (SBL): Pelagius, Comm. Eph. 2.6 (Souter, Texts and Studies 9.2 2:352–353; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-6

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.7Souter, Texts and Studies 9.2 2:353

Ut ostenderet in saeculis superuenientibus. Ante praedestinauit quod erat his temporibus completurus. Abwidantes diuitias gratiae suae . Uere abundans gratia, quae non solum peccata donauit, sed etiam cum Christo resuscitatos in dextera dei in caelestibus collocauit. In bonitate super nos in Christo [Iesu]. In exemplo uel corpore Christi.

"That he might show in the ages to come." He predestined beforehand what he was going to accomplish in these times. "The abounding riches of his grace." Truly abounding grace, which not only forgave sins but also set those raised with Christ at God's right hand in the heavenly places. "In kindness toward us in Christ." In the example or the body of Christ.

Eph 2:7 (quotation, high confidence)

Notes and citation

Summary: God's abundant grace both forgives and exalts believers with Christ.

Souter brackets "Jesus" in the lemma; omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.7 (Souter, Texts and Studies 9.2 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-7). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.8Souter, Texts and Studies 9.2 2:353

Gratia enim estis salu[if]a[c]ti per fidem, et hoc non ex uobis . Non meritis prioris uitae, sed sola fide, sed tamen non sine fide. Sed dei donum est ,

"For by grace you have been saved through faith, and this not of yourselves." Not by the merits of your former life, but by faith alone; and yet not without faith. "But it is the gift of God,"

Eph 2:8 (quotation, high confidence)

Notes and citation

Summary: Salvation comes not by merits of one's former life but by faith alone, as God's gift.

"By faith alone" (sola fide) is Pelagius's phrase; the following words "and yet not without faith" are as printed and their point is unclear (perhaps "not without your own act"). Translated exactly.

Notes on the original text

Digital text corrected (OCR slip; words run together): salu[if]a[c]tiperfidem → salu[if]a[c]ti per fidem; Non mentis prioris → Non meritis prioris.

Cite (SBL): Pelagius, Comm. Eph. 2.8 (Souter, Texts and Studies 9.2 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-8). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.9Souter, Texts and Studies 9.2 2:353

non ex operibus, [ut] ne quis glorietur . Se suis meritis aliquit in baptismo accepisse.

"not of works, lest anyone should boast" that he received anything in baptism by his own merits.

Eph 2:9 (quotation, high confidence)

Notes and citation

Summary: No one should boast that baptism's gift was earned.

Souter brackets "that" ([ut]) in the lemma; omitted.

Topics: Baptism

Cite (SBL): Pelagius, Comm. Eph. 2.9 (Souter, Texts and Studies 9.2 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-9). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.10Souter, Texts and Studies 9.2 2:353

Ipsius enim sumus factura , creati in Christo [Iesu] in operibus bonis , quae praeparauit deus ut in illis ambulemus. Qu[i]a nuper sumus in Christo renati, ut in bonis operibus ambulemus, quae in euangelio sunt ostensa.

"For we are his workmanship, created in Christ in good works, which God prepared that we should walk in them." Because we have recently been reborn in Christ, so that we may walk in the good works shown in the gospel.

Eph 2:10 (quotation, high confidence)

Notes and citation

Summary: Reborn in Christ, believers are to walk in the good works the gospel shows.

Souter brackets "Jesus" in the lemma; omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.10 (Souter, Texts and Studies 9.2 2:353; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-10). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.11Souter, Texts and Studies 9.2 2:353–354

Propter quod memores estote [gentes] quia aliquando [uos gentes] eratis in carne. Commemorat illos de quanta ignobilitate ad summam regni perducti sint dignitatem, ut non sint ingrati beneficiis largitoris. Qui dicebamini praeputium ab ea quae didtur circumcisio. Gentes praeputium, Iudaei circumcisio dicebantur. In came manu facta. Manu humana in carne, non spiritu dei in corde.

"Wherefore remember that once you were in the flesh." He reminds them from what great obscurity they have been brought to the height of royal dignity, so that they may not be ungrateful for the benefits of the giver. "You who were called uncircumcision by that which is called circumcision." The Gentiles were called uncircumcision, the Jews circumcision. "In the flesh, made by hands." By a human hand in the flesh, not by the Spirit of God in the heart.

Eph 2:11 (quotation, high confidence)

Notes and citation

Summary: Paul reminds the Gentiles of their former lowliness so that they will be grateful.

Souter brackets "Gentiles" and "you Gentiles" in the lemma; omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.11 (Souter, Texts and Studies 9.2 2:353–354; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-11). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.12Souter, Texts and Studies 9.2 2:354

Quia eratis ilb tempore sine Christo. Nescientes Christum, idola insensibilia colebatis. Alienati a conuersatione Istrahel. Qui tunc erat populus dei. Et hospites testamentorum [eius], Etiam si crederetis, proseliti, hoc est, aduenae habebamini. Promissionis spem non hdbentes. Quam deus promiserat Abrahae, illi soli sperare uidebantur. Et sine deo in hoc mundo. Multos enim falsos deos sequentes, unum amiserant uerum.

"Because you were at that time without Christ." Not knowing Christ, you worshipped senseless idols. "Alienated from the commonwealth of Israel." Which was then the people of God. "And strangers to the covenants." Even if you believed, you were considered proselytes, that is, newcomers. "Having no hope of the promise." Which God had promised to Abraham; they alone seemed to hope for it. "And without God in this world." For following many false gods, they had lost the one true God.

Eph 2:12 (quotation, high confidence)

Notes and citation

Summary: The Gentiles were once without Christ, outside Israel's covenants, and without the true God.

Souter brackets "his" ("his covenants"); omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.12 (Souter, Texts and Studies 9.2 2:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-12). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.13Souter, Texts and Studies 9.2 2:354

Nunc autem in Christo [Iesu uos] qui aliquando eratis longe, facti estis prope. Ita ut Iudaeis [fidehbus] aequaremini, qui cum deo erant. In sanguine Christi. Credendo uos eius sanguine et passione liberatos.

"But now in Christ you who once were far off have been brought near." So that you are made equal to the Jews, who were with God. "By the blood of Christ." By believing that you have been set free by his blood and passion.

Eph 2:13 (quotation, high confidence)

Notes and citation

Summary: Gentile believers are now equal with the Jews through Christ's blood.

Souter brackets "Jesus you" in the lemma and "believing" before "Jews"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.13 (Souter, Texts and Studies 9.2 2:354; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-13). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.14Souter, Texts and Studies 9.2 2:354–355

Ipse est enim pax nostra , qui fecit utraque unum. Ipse est reconciliatio utriusque populi ad inuicem et ad deum. Et medium parietem saepis. Medius paries et saepis et maceria onera legis erant, duos populos diuidentes, et ideo ipse paries inimicitiae nomina[n]tur. Soluens inimidtias in carne sua. Circumcisionis et ceterorum, quae non tam dei uoluntas quam aut temporis ratio aut populi duritia exegerat.

"For he is our peace, who has made both one." He is the reconciliation of both peoples to each other and to God. "And the middle wall of the fence." The middle wall, the fence, and the partition were the burdens of the law, dividing the two peoples, and therefore it is called the wall of enmity. "Abolishing the enmities in his flesh." Those of circumcision and the rest, which not so much the will of God as either the circumstances of the time or the hardness of the people had required.

Eph 2:14 (quotation, high confidence)

Notes and citation

Summary: Christ removed the law's burdens, such as circumcision, which divided Jews and Gentiles.

Pelagius's view that circumcision and similar precepts were required by the time or by the people's hardness rather than by God's will is translated exactly.

Notes on the original text

Digital text corrected (OCR slip): inimieitiae nomina[n]tur → inimicitiae nomina[n]tur.

Cite (SBL): Pelagius, Comm. Eph. 2.14 (Souter, Texts and Studies 9.2 2:354–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-14). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.15Souter, Texts and Studies 9.2 2:355

Legem mandatorum decretis euaeuans. Per solam fidem iustificans et mor[t]alia sola decernens. Ut duos condat in semet ipsum. Iudaeum et gentem in suo corpore aequaliter iungens. In unum nouum hominem faciens paeem. In unum populum Christianum ex duobus effectum.

"Making void the law of commandments by decrees." Justifying by faith alone and decreeing moral precepts only. "That he might create the two in himself." Joining Jew and Gentile equally in his body. "Into one new man, making peace." Into one Christian people made from two.

Eph 2:15 (quotation, high confidence)

Notes and citation

Summary: Christ set aside the ceremonial law, justifying by faith alone and keeping only moral precepts, and made one people.

"By faith alone" (per solam fidem) is Pelagius's phrase; "moral precepts only" reads mor[t]alia as moralia, as Souter's bracket indicates.

Notes on the original text

Digital text corrected (OCR slip): TJt duos → Ut duos.

Cite (SBL): Pelagius, Comm. Eph. 2.15 (Souter, Texts and Studies 9.2 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-15). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.16Souter, Texts and Studies 9.2 2:355

Reconeilians ambos in uno corpore deo. Qui[a] ambo per peccatum fuerant separati. Per crucem inter jiciens inimidtias in semet ipso. Per solam fidem crucis, quae nullum deterret : non enim grauis aut difficilis est, quam habere etiam latro potuit cruci fixus.

"And might reconcile both to God in one body." Because both had been separated by sin. "Through the cross, slaying the enmities in himself." Through faith in the cross alone, which deters no one: for it is not heavy or difficult, since even the thief fixed to a cross could have it.

Eph 2:16 (quotation, high confidence) · Luke 23:42 (allusion, medium confidence)

Notes and citation

Summary: Faith in the cross alone, easy enough for the dying thief, reconciles Jew and Gentile to God.

The thief: Luke 23:40–43.

Cite (SBL): Pelagius, Comm. Eph. 2.16 (Souter, Texts and Studies 9.2 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-16). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.17Souter, Texts and Studies 9.2 2:355

Et \ueniens\ euangelizauit paeem uobis qui longe [fuistis], et paeem his qui prope. Ad hoc uenit, ut dissidens humanum genus et in semet ipso et in deo ad reconciliationis gratiam reuocare[t].

"And coming he preached peace to you who were far off, and peace to those who were near." He came for this purpose: to call back the human race, at strife both within itself and with God, to the grace of reconciliation.

Eph 2:17 (quotation, high confidence)

Notes and citation

Summary: Christ came to reconcile humanity to itself and to God.

Souter brackets "were" ([fuistis]); omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.17 (Souter, Texts and Studies 9.2 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-17). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.18Souter, Texts and Studies 9.2 2:355

Quoniam per ipsum habemus accessum utrique ad patrem. ‘ Nemo uenit ad patrem nisi per me.’ In uno spiritu. Unum corpus unum spiritum habet, et signum pacis unus est spiritus.

"For through him we both have access to the Father." "No one comes to the Father except through me." "In one Spirit." One body has one spirit, and the one Spirit is the sign of peace.

Eph 2:18 (quotation, high confidence) · John 14:6 (quotation, high confidence)

Notes and citation

Summary: Through Christ both peoples come to the Father in one Spirit.

The quotation is John 14:6.

Cite (SBL): Pelagius, Comm. Eph. 2.18 (Souter, Texts and Studies 9.2 2:355; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-18). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.19Souter, Texts and Studies 9.2 2:355–356

Ergo iam non estis hospites et aduenae , sed estis dues sanctorum et domestid dei. [lam] non extranei neque proseliti: nec enim separanit uos dominus a populo suo, sicut praedixit Isaias, sed ciues, qui eiusdem sunt et originis et habitationis.

"Therefore you are no longer strangers and sojourners, but you are fellow citizens of the saints and members of the household of God." No longer foreigners or proselytes: for the Lord has not separated you from his people, as Isaiah foretold, but citizens, who are of the same origin and the same dwelling.

Eph 2:19 (quotation, high confidence) · Isa 56:3 (allusion, medium confidence)

Notes and citation

Summary: Gentile believers are full citizens of God's people, not proselytes.

Isaiah: Isa 56:3 ("The Lord will surely separate me from his people," which the eunuch and foreigner are not to say). Souter brackets "now"; omitted. A running head was removed from the text.

Notes on the original text

Digital text corrected (running head): PELAGI EXPOSmO [II 20hospites → hospites.

Cite (SBL): Pelagius, Comm. Eph. 2.19 (Souter, Texts and Studies 9.2 2:355–356; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-19). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.20Souter, Texts and Studies 9.2 2:356

Superaedificati supra fundamentum apostolorum et prophetarum, ipso summo angulari lapide Christo Iesu. Prophetarum noui testament! , e quibus Agabus fuit, Christus est fundamentum, qui etiam lapis dicitur [lapis] angularis, duos coniungens et continens parietes. ideo autem et fundamentum et summus est, quia in ipso et fundatur et consummatur ecclesia.

"Built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone." The prophets of the new covenant, of whom Agabus was one. Christ is the foundation, who is also called the cornerstone, joining and holding together two walls. And he is both foundation and summit because in him the church is both founded and completed.

Eph 2:20 (quotation, high confidence) · Acts 11:28 (allusion, medium confidence)

Notes and citation

Summary: The church rests on apostles and New Testament prophets, with Christ as foundation and cornerstone.

Agabus: Acts 11:28; 21:10. Souter brackets a repeated "stone"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.20 (Souter, Texts and Studies 9.2 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-20). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.21Souter, Texts and Studies 9.2 2:356

In quo omnis structura compaginata cresdt in templum sanctum in domino . In templo sancto non possunt lapides poni non sancti. ad coinparationem templi Hierosolymae dicit extrui corpus Christi, id est, ecclesiam, ut multo maiorem munditiam et sanctitatem habeat ueritas quam imago.

"In whom the whole structure, joined together, grows into a holy temple in the Lord." In a holy temple stones that are not holy cannot be laid. He says the body of Christ, that is, the church, is built up by comparison with the temple of Jerusalem, so that the reality may have much greater purity and holiness than the image.

Eph 2:21 (quotation, high confidence)

Notes and citation

Summary: The church, Christ's temple, must be holier than the Jerusalem temple that prefigured it.

Cite (SBL): Pelagius, Comm. Eph. 2.21 (Souter, Texts and Studies 9.2 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-21). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

2.22Souter, Texts and Studies 9.2 2:356

In quo et uos coaedijicamini in habitaculum dei in spiritu [sancto], [Ut] cum apostolis et prophetis [sitis] habitaculum dei spiritale, non manu factum.

"In whom you also are built together into a dwelling of God in the Spirit." That with the apostles and prophets you may be a spiritual dwelling of God, not made by hands.

Eph 2:22 (quotation, high confidence)

Notes and citation

Summary: Gentile believers are built with apostles and prophets into God's spiritual house.

Souter brackets "Holy", "That", and "be" ([sitis]); omitted.

Cite (SBL): Pelagius, Comm. Eph. 2.22 (Souter, Texts and Studies 9.2 2:356; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/2-22). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

Chapter 3

3.1Souter, Texts and Studies 9.2 2:356–357

Huius rei gratia, Huius quam superius memoraui, quod filius dei et gentes saluauerit et Iudaeos, [et] utrosque fecerit unum. Ego Paulus uinctus Christi [Iesu]. Sine: Cat[h]enis. Siue: Christi amore ligatus, non possum meanx nisi.domini facere uoluntatem. sane quando se uinctum nominat, confirmat euangelium Christi, ostendens quanta sit spes eius, pro quo talia pati libenter amplectitur, cum posset aput Iudaeos ut legis doctor et mag[n]is[ter] diuitiis abundare et summo honore gaudere. Pro uobis gentibus . e Secundum euangelium inimici propter uos,’ qui[a] uos similes esse dicimus Iudaeorum.

"For this reason." For the reason I mentioned above: that the Son of God saved both Gentiles and Jews and made both one. "I Paul, the prisoner of Christ." Or: in chains. Or: bound by the love of Christ, I can do nothing but the Lord's will. Indeed, when he calls himself a prisoner, he confirms the gospel of Christ, showing how great his hope is, since for him he gladly embraces such sufferings, when he could have abounded in riches among the Jews as a teacher and master of the law and enjoyed the highest honour. "For you Gentiles." "As regards the gospel they are enemies for your sake," because we say that you are like the Jews.

Eph 3:1 (quotation, high confidence) · Rom 11:28 (quotation, high confidence)

Notes and citation

Summary: Paul's chains confirm the gospel, since he gave up wealth and honour among the Jews for the Gentiles.

The quotation is Rom 11:28. Souter brackets "Jesus" and "and"; omitted.

Notes on the original text

Digital text corrected (OCR slip): Huius rd gratia → Huius rei gratia.

Cite (SBL): Pelagius, Comm. Eph. 3.1 (Souter, Texts and Studies 9.2 2:356–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-1). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.2Souter, Texts and Studies 9.2 2:357

Si tamen audistis dispensationem gratiae dei, quae data est mihi in uobis. Si tamen firmiter retinetis me in uobis dispensationem accepisse doctrinae : f quis ’ enim ‘ fidelis seruus et prudens quern constituit dominus super familiam [suam], ut det illis escam in tempore?

"If indeed you have heard of the dispensation of the grace of God which was given to me among you." If indeed you firmly hold that I received among you the stewardship of teaching: for "who is the faithful and wise servant whom the Lord has set over his household, to give them food in due season?"

Eph 3:2 (quotation, high confidence) · Matt 24:45 (quotation, high confidence)

Notes and citation

Summary: Paul received a stewardship of teaching among the Gentiles, like the faithful servant.

The quotation is Matt 24:45 (cf. Luke 12:42). Souter brackets "his"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 3.2 (Souter, Texts and Studies 9.2 2:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-2). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.3Souter, Texts and Studies 9.2 2:357

Quoniam secundum reudationem . Non secundum humanam doctrinam. Notum mihi factum est sacramentum, sicut ante perscripsi\t\. Iudaeos et gentes unum esse in Christo. In medico,

"That by revelation." Not by human teaching. "The mystery was made known to me, as I have written above." That Jews and Gentiles are one in Christ. "In brief,"

Eph 3:3 (quotation, high confidence)

Notes and citation

Summary: Paul received by revelation the mystery that Jews and Gentiles are one in Christ.

Cite (SBL): Pelagius, Comm. Eph. 3.3 (Souter, Texts and Studies 9.2 2:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-3). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.4Souter, Texts and Studies 9.2 2:357

prout potestis legentes intellegere prudentiam meam. Non quantum poteram ego scribere, sed quantum [uos] adsequi ualebatis. In mysterio Christi. Non in eloquentia saeculari.

"as you can understand my prudence when you read." Not as much as I could write, but as much as you were able to grasp. "In the mystery of Christ." Not in worldly eloquence.

Eph 3:4 (quotation, high confidence)

Notes and citation

Summary: Paul wrote as much as his readers could grasp, not with worldly eloquence.

Souter brackets "you"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 3.4 (Souter, Texts and Studies 9.2 2:357; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-4). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.5Souter, Texts and Studies 9.2 2:357–358

Quod aliis nationibus nonfuit notum JUiis hominum , sic ut nunc reuelatum est sanctis eius apostolis et prophetis. Sciebant quidem prophetae priores gentes [esse] uocandas, non tamen sciebant nullam inter ipsos [et] Iudaeos discretionem futuram. In spiritu

"Which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets." The earlier prophets knew indeed that the Gentiles would be called, but they did not know that there would be no distinction between them and the Jews. "In the Spirit"

Eph 3:5 (quotation, high confidence)

Notes and citation

Summary: The prophets foresaw the Gentiles' calling but not their full equality with the Jews.

Souter brackets "be" and "and"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 3.5 (Souter, Texts and Studies 9.2 2:357–358; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-5). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.6Souter, Texts and Studies 9.2 2:358

[omnes] gentes esse coheredes. Per spiritum mihi reuelatum. Siue: In spiritu illos sooiatos esse, non [carms] circumcisione[ni]. Et [con]corporales et compartidpes promissionis in Christo lesu. Id est, unius corporis, non solum coheredes, quod [pos]sunt diuersi generis esse, nec solum concorporales, quia possunt eiusdem generis filii non eiusdem esse [in] hereditate substantiae. Per euangdium [meurri]

"that the Gentiles are fellow heirs." Revealed to me through the Spirit. Or: that they are made partners in the Spirit, not by circumcision of the flesh. "And of the same body and partakers of the promise in Christ Jesus." That is, of one body; not only fellow heirs, since they can be of different kinds, nor only of the same body, since sons of the same kind may not share the same inheritance of property. "Through the gospel"

Eph 3:6 (quotation, high confidence)

Notes and citation

Summary: The Gentiles share fully in the inheritance, the body, and the promise through the gospel.

Souter brackets "all" (the Gentiles), "of the flesh", "my" (gospel), and parts of words; omitted. "Of the flesh" is needed for the sense and is understood.

Cite (SBL): Pelagius, Comm. Eph. 3.6 (Souter, Texts and Studies 9.2 2:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-6). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.7Souter, Texts and Studies 9.2 2:358

cuius sum minister foetus . Per meam praedicationem omnibus innotescit, quia mihi hoc peculiariter reuelatum est. Secundum donum gratiae dei[, [uae data est mihi]. Non secundum meritum meum. Secundum operationem uirtulis eius. Cuius uirtus me confirmauit. Siue. Cuius uirtutes meum confirmant euangdium.

"of which I was made a minister." Through my preaching it becomes known to all, because this was revealed to me in particular. "According to the gift of God's grace." Not according to my merit. "According to the working of his power." Whose power strengthened me. Or: whose mighty works confirm my gospel.

Eph 3:7 (quotation, high confidence)

Notes and citation

Summary: Paul's ministry comes from God's grace and power, not his merit.

Souter brackets "which was given to me"; omitted.

Cite (SBL): Pelagius, Comm. Eph. 3.7 (Souter, Texts and Studies 9.2 2:358; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-7). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.8Souter, Texts and Studies 9.2 2:358–359

Mihi minima sanctorum omnium data est gratia haec. Minimo tempore, non labore. simul notandum quod inter sanctos se humiliando fecerit gradus. Inter gentes euangdizare [injinucstigoMles di uitias Christi . Adnuntiare futuxae hereditatis diuitias repromissas, quas sensus humanus adprehendere nisi reuelatione non praeuaJet.

"To me, the least of all the saints, this grace was given." Least in time, not in labour. At the same time note that by humbling himself he made ranks among the saints. "To preach among the Gentiles the unsearchable riches of Christ." To announce the promised riches of the future inheritance, which human understanding cannot grasp except by revelation.

Eph 3:8 (quotation, high confidence)

Notes and citation

Summary: Paul, last in time but not in labour, was given to preach Christ's unsearchable riches.

Cite (SBL): Pelagius, Comm. Eph. 3.8 (Souter, Texts and Studies 9.2 2:358–359; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-8). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.9Souter, Texts and Studies 9.2 2:359

Et inluminare omnes quae sit dispensatio mysterii. Et Iudaeis et gentibus huius sacramenti pandere rationem. Absconditi a saeculis in deo . Hoc est, [quod] in prioribus temporibus soli deo cognitum erat. Qui omniacreauit. Et Iudaeoset gentes. Siue : Omnem creaturam, ut sensus contra Marcionem proficiat et ceteros haereticos.

"And to enlighten all as to what is the dispensation of the mystery." To lay open the reason of this mystery both to Jews and Gentiles. "Hidden from the ages in God." That is, known to God alone in former times. "Who created all things." Both Jews and Gentiles. Or: every creature, so that the sense may serve against Marcion and the other heretics.

Eph 3:9 (quotation, high confidence)

Notes and citation

Summary: The mystery, hidden in God the Creator, is now opened to all, against Marcion's separation of the Creator from God.

Souter brackets "which"; omitted.

Topics: Heresy

Cite (SBL): Pelagius, Comm. Eph. 3.9 (Souter, Texts and Studies 9.2 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-9). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.10Souter, Texts and Studies 9.2 2:359

Ut innotesceret prindpibus et sacerdotibus in caelestibus per ecdesiam multiformis dei sapientia . [Ut per me his qui rebus caelestibus per omnem ecclesiam principantur, multiformis dei sapientia innotescat.]

"That the manifold wisdom of God might be made known to the principalities and priests in the heavenly places through the church."

Eph 3:10 (quotation, high confidence)

Notes and citation

Summary: Lemma of Eph 3:10.

Souter brackets the whole comment ("That through me the manifold wisdom of God may be made known to those who rule over heavenly things through the whole church"); omitted. The lemma reads "priests" (sacerdotibus) where the Vulgate has "powers" (potestatibus); translated as printed, probably a slip.

Cite (SBL): Pelagius, Comm. Eph. 3.10 (Souter, Texts and Studies 9.2 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-10). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.11Souter, Texts and Studies 9.2 2:359

Secundum praefinitionem sae culorum quam fecit in Christo Iesu domino nostro. Qua praefiniuit ut hoc tempore, quando iam aliter homines saluari non poterant, sola Christi fide saluarentur.

"According to the predetermination of the ages which he made in Christ Jesus our Lord." By which he determined beforehand that at this time, when people could no longer be saved otherwise, they should be saved by faith in Christ alone.

Eph 3:11 (quotation, high confidence)

Notes and citation

Summary: God determined that, when no other way remained, people should be saved by faith in Christ alone.

Cite (SBL): Pelagius, Comm. Eph. 3.11 (Souter, Texts and Studies 9.2 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-11). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.12Souter, Texts and Studies 9.2 2:359

In quo habemus fidudam et accessum in confidentia[m ] per fvdem eius. Non per nostram iustitiam, sed per eum cuius fides nobis peccata dimisit.

"In whom we have boldness and access in confidence through faith in him." Not through our own righteousness, but through him whose faith forgave us our sins.

Eph 3:12 (quotation, high confidence)

Notes and citation

Summary: Access to God is through faith in Christ, not our own righteousness.

Cite (SBL): Pelagius, Comm. Eph. 3.12 (Souter, Texts and Studies 9.2 2:359; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-12). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.13Souter, Texts and Studies 9.2 2:359–360

Propter quod peto ne defidatis in pressuris mds pro nobis , quae est gloria uestra. Ne me audientes impune l[a]edi, ad deum non pertinere putetis, in quo magis gloriari debetis, intellegentes me tanta absque cert[a]e spei fiducia sustinere non posse.

"Wherefore I ask you not to lose heart at my tribulations for you, which is your glory." Hearing that I am harmed with impunity, do not think that it does not concern God; rather you ought to glory in it, understanding that I could not bear such things without the confidence of a sure hope.

Eph 3:13 (quotation, high confidence)

Notes and citation

Summary: Paul's sufferings should encourage, not discourage, his readers, since they show his sure hope.

A running head was removed from the text.

Notes on the original text

Digital text corrected (running head): purr. Am BXPOSITIO [in 14ad deum → ad deum.

Cite (SBL): Pelagius, Comm. Eph. 3.13 (Souter, Texts and Studies 9.2 2:359–360; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-13). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.14Souter, Texts and Studies 9.2 2:360

Propterea curuo genua mea ad patrem domini nostri Iesu Christi ,

"For this reason I bow my knees to the Father of our Lord Jesus Christ,"

Eph 3:14 (quotation, high confidence)

Notes and citation

Summary: Lemma of Eph 3:14.

Topics: Prayer

Cite (SBL): Pelagius, Comm. Eph. 3.14 (Souter, Texts and Studies 9.2 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-14). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.15Souter, Texts and Studies 9.2 2:360

ex quo omnis paternitas in caelis et in terns nominatur. Ex quo omnis paternitas nomen accepit. Siue: Ex quo omnis res patema nominatur.

"from whom every fatherhood in heaven and on earth is named." From whom every fatherhood has received its name. Or: from whom every fatherly thing is named.

Eph 3:15 (quotation, high confidence)

Notes and citation

Summary: All fatherhood takes its name from God the Father.

Cite (SBL): Pelagius, Comm. Eph. 3.15 (Souter, Texts and Studies 9.2 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-15). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.16Souter, Texts and Studies 9.2 2:360

Vt del uobis secundum diuitias claritatis suae uirtutem confortari per spiritum eius. Ut uos per inluminationem scientiae diuitiarum gloriae suae confirmet. [In] interiore[m] homine[m]

"That he may grant you, according to the riches of his glory, to be strengthened with power through his Spirit." That he may strengthen you through the enlightening knowledge of the riches of his glory. "In the inner man"

Eph 3:16 (quotation, high confidence)

Notes and citation

Summary: Paul prays that God strengthen them by knowledge of his glory.

Souter brackets "in" and the endings of the following words; omitted without change of sense.

Cite (SBL): Pelagius, Comm. Eph. 3.16 (Souter, Texts and Studies 9.2 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-16). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.17Souter, Texts and Studies 9.2 2:360

habitare Christum per jidem in cordibus uestris . Ubi interior per fidem robustus est, ibi habitat Christus, non ubi exterior saginatus. In caritate radicati et fundati. Ut in eius amore firmiter stetis et omnium membrorum eius, in quibus ipse diligitur, ut [qui] eum cogn[osc]itis eius beneficiis dihgatis.

"that Christ may dwell through faith in your hearts." Where the inner man is strong through faith, there Christ dwells, not where the outer man is fattened. "Rooted and grounded in love." That you may stand firm in love of him and of all his members, in whom he himself is loved, so that, knowing him, you may love him for his benefits.

Eph 3:17 (quotation, high confidence)

Notes and citation

Summary: Christ dwells where faith strengthens the inner man, and love of him extends to all his members.

Souter brackets "who" and part of a word; omitted.

Cite (SBL): Pelagius, Comm. Eph. 3.17 (Souter, Texts and Studies 9.2 2:360; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-17). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.18Souter, Texts and Studies 9.2 2:360–361

Vtpos[s]itis comprehendere. Ut ex omni parte magnitudinem scientiae comprehendere ualeatis. Cum omnibus sanctis . ‘Quaeres sapientiam aput malos, et non inuenies/ et alibi: ‘in corde autem bono requiescit sapiential Quae sit latitudo et longitudo et altitudo et profundum . Quidam dicunt quod latitudo spatiosa uia intellegatur, longitudo uita aeterna, altitudo caelum, profundum inferi, ut scilicet horum omnium notitiam habentes, nouerint quid eligant uel quid refutent.

"That you may be able to comprehend." That you may be able to comprehend in every respect the greatness of knowledge. "With all the saints." "You will seek wisdom among the wicked and will not find it," and elsewhere: "wisdom rests in a good heart." "What is the breadth and length and height and depth." Some say that the breadth is to be understood as the broad way, the length as eternal life, the height as heaven, the depth as hell, so that, having knowledge of all these, they may know what to choose and what to reject.

Eph 3:18 (quotation, high confidence) · Prov 14:6 (quotation, medium confidence) · Prov 14:33 (quotation, medium confidence) · Matt 7:13 (allusion, low confidence)

Notes and citation

Summary: Only the holy can grasp the dimensions of God's wisdom, which some read as the broad way, eternal life, heaven, and hell.

The quotations are Prov 14:6 and 14:33 (in Latin forms). The "broad way": Matt 7:13.

Cite (SBL): Pelagius, Comm. Eph. 3.18 (Souter, Texts and Studies 9.2 2:360–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-18). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.19Souter, Texts and Studies 9.2 2:361

Scire etiam supereminentem sdentia[m] e[t] caritatem Christi . Supereminet scientiae caritas Christi, cum ex ipsa nascatur, sicut radici supereminet fructus. Ut impleamini in omnem plenitudinem Christi . Ut perficiamini in omnibus uirtutibus Christi.

"To know also the love of Christ which surpasses knowledge." The love of Christ surpasses knowledge, though it is born of it, as the fruit surpasses the root. "That you may be filled to all the fullness of Christ." That you may be made perfect in all the virtues of Christ.

Eph 3:19 (quotation, high confidence)

Notes and citation

Summary: Christ's love grows from knowledge and surpasses it; believers are to be perfected in his virtues.

The lemma reads "fullness of Christ" (Vulgate: "of God").

Cite (SBL): Pelagius, Comm. Eph. 3.19 (Souter, Texts and Studies 9.2 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-19). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.20Souter, Texts and Studies 9.2 2:361

Ei autem qui potens est supra omnia facere abundantiusquam pelimus aut intellegimus [secundum uirtutem quae operatur in nobis]. Frequenter maiora tribuit non solum quam petimus, sed etiam quam petere intellegimus, quod ex uirtute signorum intellegimus, quae operatur in nobis.

"Now to him who is able to do above all things more abundantly than we ask or understand." Often he grants greater things not only than we ask but than we understand how to ask, as we understand from the power of the signs that works in us.

Eph 3:20 (quotation, high confidence)

Notes and citation

Summary: God often gives more than we know how to ask.

Souter brackets "according to the power that works in us" in the lemma; omitted.

Notes on the original text

Digital text corrected (OCR slip): intettegimu$[y secundum → intellegimus [secundum.

Cite (SBL): Pelagius, Comm. Eph. 3.20 (Souter, Texts and Studies 9.2 2:361; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-20). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.

3.21Souter, Texts and Studies 9.2 2:361–362

Ipsi gloria in Christo Iesu et in ecclesia. Quia ueniens Christus sibimet ad dei gloriam ecclesiam congregauit. In omnia saecula saeculorum. Immensa beneficia immensi[s] s[unt] laudibus celebranda, non solum de his quae temporibus Christi contulit, sed etiam quae [et] ante fecit et [ante] faciet. Amen. Hucusque de mysterio incamationis Christi et de uocatione gentium et imitate cum Iudaeis per euangelium facta, cuius mi[ni]sterium ipse suscepit et per omnia uerbo et oratio[ne] sua eos [et] labore exhibere [se] perfectos edocuit. bi[n]c incipit moralia omnifa] ecclesiae tradere instituta.

"To him be glory in Christ Jesus and in the church." Because Christ, in coming, gathered the church for himself to the glory of God. "Unto all ages of ages." Immeasurable benefits are to be celebrated with immeasurable praises, not only for those he conferred in the times of Christ but also for those he did before and will do. "Amen." Up to here he has spoken of the mystery of Christ's incarnation and of the calling of the Gentiles and the unity with the Jews brought about by the gospel, whose ministry he himself undertook, and by word, prayer and labour in all things he taught them to show themselves perfect. From here he begins to hand on moral instructions for the whole church.

Eph 3:21 (quotation, high confidence)

Notes and citation

Summary: Paul closes the doctrinal half with praise and turns to moral instruction for the church.

Souter brackets "and", "before", "himself", and parts of words; omitted. A running head was removed from the text.

Notes on the original text

Digital text corrected (running head): de PELAGI EXFOSmO [iv iuocatione → de uocatione.

Cite (SBL): Pelagius, Comm. Eph. 3.21 (Souter, Texts and Studies 9.2 2:361–362; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-ephesios/3-21

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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.