Exposition on Romans 2.1–3.31
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).
Chapter 2
2.1Souter, Texts and Studies 9.2 2:18–19
Propterea inexcusabilis es, o homo omnis qui iudicas. in quo enim alium iudicas, te ipsum condemnas: eadem enim agis quae iudicas . Omnes huiusmodi iudicabant, maxime tamen de his qui habe[ba]nt in reprehendendo iudicium. iudices et domini conueniuntur. naturali enim iudicio dignam factis profert unus quisque sententiam, omnesque norunt et innocentiam mereri praemium et malitiam habere supplicium.
"Therefore you are without excuse, O man, everyone who judges. For in that you judge another, you condemn yourself: for you do the same things that you judge." All people of this kind judged, but especially those who have judgment in reproving. Judges and masters are addressed. For by natural judgment each one pronounces a sentence fitting the deeds, and all know that innocence deserves reward and that malice has punishment.
Rom 2:1 (quotation, high confidence)
Notes and citation
Summary: Those who judge others condemn themselves, for natural judgment knows good and evil.
- Souter brackets -ba- in habebant ("had"); left out.
Notes on the original text
- Digital text corrected (OCR slips): inexcusdbilis es, 0 homo → inexcusabilis es, o homo.
Cite (SBL): Pelagius, Comm. Rom. 2.1 (Souter, Texts and Studies 9.2 2:18–19; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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 2:19
Scimus autem quoniam iudicium dei est secundum ueritatem in eos [ qui talia agunt]. Secundum ueritatem est iudicium quo iudica[bu]ntur huiusmodi, qui condemnare in aliis potuerunt quae per se committere non timebant. si enim tu, peccator, peccatorem tui similem iudicas, quanto magis deus iustus te iudicabit iniustum, ne illi mala placere et displicere bona forsitan uideantur, quippe quem sine personarum acceptione [constat] nec amicis suis nec angelis peccantibus [legimus] pepercisse ! humanum autem iudicium multis modis corrumpitur; amore, odio, timore, auaritia saepe iudicum integritas uiolatur, et contra iustitiae regulam interdum misericordia inclinatur.
"And we know that the judgment of God is according to truth against them." The judgment by which such people are judged is according to truth, since they could condemn in others what they did not fear to commit themselves. For if you, a sinner, judge a sinner like yourself, how much more will God, who is just, judge you who are unjust, lest evil perhaps seem to please him and good to displease him; since without respect of persons he spared neither his friends nor the angels who sinned! Human judgment, by contrast, is corrupted in many ways: love, hatred, fear, greed often violate the integrity of judges, and sometimes mercy leans against the rule of justice.
Rom 2:2 (quotation, high confidence) · 2 Pet 2:4 (allusion, medium confidence)
Notes and citation
Summary: God's judgment, unlike human judgment, is according to truth and without partiality.
- Souter brackets "who do such things" in the lemma, -bu- in iudicabuntur, constat ("it is agreed"), and legimus ("we read"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): Sdmus → Scimus; agunt\. → agunt].; quern → quem.
Cite (SBL): Pelagius, Comm. Rom. 2.2 (Souter, Texts and Studies 9.2 2:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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 2:19
Existimas autem hoc , o homo [ omnis ] qui iudicas de his qui talia agunt, et facis ea qu[on]ia[m] tu effugies iudicium dei ?
"And do you think this, O man, who judge those who do such things and do them yourself, that you will escape the judgment of God?"
Rom 2:3 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 2:3.
- Souter brackets omnis ("everyone") and letters of quoniam; left out.
Notes on the original text
- Digital text corrected (OCR misread brackets; OCR slip; OCR slips): 0 homo → o homo; agunl, et fads eas → agunt, et facis ea; qu[on]ia\m\ → qu[on]ia[m]; ejfugies → effugies.
Cite (SBL): Pelagius, Comm. Rom. 2.3 (Souter, Texts and Studies 9.2 2:19; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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 2:19–20
an diuitias bonitatis eius et patientiae et longanimitatis contemnis, ignorans quoniam bonitas dei ad paenitentiam te adducit? Aut numquit propterea tibi de impunitate blandiris, quia deus in praesenti non reddit, et longitudinem temporis et abundantiam bonitatis intuens, putas iam non esse iudicium? audi [immo] scripturae sententiam: 'non tardat dominus promissi[s], sed patienter agit propter uos, nolens aliquem perire, sed omnes ad paenitentiam conuerti.’ bonus [est] expectando, iustus est puniendo, unde admonet propheta : 'non tardes conuerti ad dominum, neque differas de die in diem: subito enim uenit ira eius, et in tempore uindictae disperdet te.’ et iterum: 'ne dixeris: peccaui, [et] quid accidit mihi triste? est enim altissimus patiens redditor.’ multum se homines per patientiam dei seducunt, [et] quia non uult statim punire peccantes : putatur [enim] res humanas aut minime curare aut culpas donare, quia differt. plerique etiam contra se calumniantur, cur in praesenti non reddit, non intellegentes quod, si ita fieret, nullus paene hominum remansisset, nec umquam de iniustis fierent iusti. ideo autem hominibus uidetur deus diu expectare peccantes, quia nos, cum parui temporis simus, annos centum aeternitatem putamus. ille autem, ‘ aput quem mille anni pro una sunt die,’ centum annos unius horae spatio non coaequat: quapropter hoc parum est apud [d]eum, cum etiam homines soleant multo tempore correctionem sperare peccantium.
"Or do you despise the riches of his goodness and patience and long-suffering, not knowing that the goodness of God leads you to repentance?" Or do you flatter yourself about impunity because God does not repay in the present, and, looking at the length of time and the abundance of his goodness, you think there is no longer any judgment? Hear the sentence of Scripture: "The Lord does not delay his promise, but acts patiently for your sake, not wishing anyone to perish, but all to be turned to repentance." He is good in waiting, just in punishing; hence the prophet warns: "Do not delay to turn to the Lord, and do not put it off from day to day: for his wrath comes suddenly, and in the time of vengeance he will destroy you." And again: "Do not say: I have sinned, and what sad thing has happened to me? For the Most High is a patient repayer." People deceive themselves greatly through God's patience, because he does not wish to punish sinners at once: he is thought either to care little for human affairs or to pardon faults, because he delays. Many even complain against him, why he does not repay in the present, not understanding that, if it were so, hardly any human being would have remained, nor would the unjust ever become just. God seems to people to wait long for sinners because we, who last a short time, think a hundred years an eternity. But he, "with whom a thousand years are as one day," does not count a hundred years equal even to the space of one hour: therefore this is little with God, since even human beings commonly hope for a long time for the correction of sinners.
Rom 2:4 (quotation, high confidence) · 2 Pet 3:9 (quotation, high confidence) · 2 Pet 3:8 (quotation, high confidence) · Ps 90:4 (89:4 LXX) (allusion, medium confidence)
Notes and citation
Summary: God's patience is meant to lead to repentance, not to presumption of impunity.
- The two sayings of "the prophet" are Sir 5:7 and 5:4. Souter brackets immo, the s of promissis, est, et, enim, and the d of deum; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; hyphen rejoined): addudt → adducit; sen- tentiam → sententiam; pumendo → puniendo; te.J → te.’; quern → quem; anm → anni.
Extrabiblical texts: Sir 5:7 (Sirach [in RC, EO, ETH canons]; quotation); Sir 5:4 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 2.4 (Souter, Texts and Studies 9.2 2:19–20; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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.
2.6Souter, Texts and Studies 9.2 2:20–21
Secundum autem duritiam tuam et cor inpaenitens . Tu autem, inprudens aeger, ad uulnera maiora uteris ipso remedio, qui, iuxta sententiam beati lob, ‘paenitentiae locum abuteris in superbia.’ unde non agnita pietas maius iudicium parat, ut uindictam sentiat qui misericordiam sentire contempsit. Thesaurizas tibi iram in die irae et reuelationis iusti iudicii dei , qui reddet uni cuique secundum opera sua . In die[m] iudicii iram tibi ipse super iram recondis, qui dies definito [apud deum] et certo tempore apparebit.
"But according to your hardness and impenitent heart." But you, an imprudent sick man, use the very remedy to make greater wounds, you who, according to the saying of blessed Job, "abuse the place of repentance in pride." Hence goodness not acknowledged prepares a greater judgment, so that he who scorned to feel mercy feels vengeance. "You store up wrath for yourself on the day of wrath and of the revelation of the just judgment of God, who will render to each one according to his works." For the day of judgment you yourself store up wrath upon wrath for yourself; that day will appear at a fixed and certain time.
Rom 2:5 (quotation, high confidence) · Rom 2:6 (quotation, high confidence) · Job 24:23 (quotation, medium confidence)
Notes and citation
Summary: The impenitent abuse God's patience and store up wrath for the day of judgment.
- The section covers Rom 2:5–6. The Job quotation is Job 24:23 in a Latin form. Souter brackets "with God" and the m of diem; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 6 leaked from the page): el reuelationis → et reuelationis; , 6 qui reddet → , qui reddet; uni caique → uni cuique.
Cite (SBL): Pelagius, Comm. Rom. 2.6 (Souter, Texts and Studies 9.2 2:20–21; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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 2:21
His quidem qui secundum [deum] patientiam boni operis. Boni operis merces per patientiam expectatur, quia in praesenti uita non redditur: 'per fidem enim ambulamus, et non per speciem.’ Siue: Tunc erit perfectum opus, si in finem usque durauerit, quia ‘[qui] perseuerauerit [usque] in finem, hic saluus erit.’ Gloriam et honorem et [ in]corruptionem . ‘Gloriam/ qua ‘sancti fulgebunt ut sol,’ ‘honorem,’ filiorum dei,. quo nihil [est] maius, per quem etiam angelos iudicabunt; ‘incorruptionem,’ uitae perpetuae. Quaerentibus uitam aeternam. [Qui per patientiae opera quaerit uitam aeternam,] ista omnia consequetur, et ‘qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est.’
"To those who, according to patience in good work," The reward of good work is awaited through patience, because it is not repaid in the present life: "for we walk by faith, and not by sight." Or: the work will be perfect then, if it has lasted to the end, because "he who perseveres to the end will be saved." "Glory and honor and incorruption." "Glory," by which "the saints will shine like the sun"; "honor," that of the sons of God, than which nothing is greater, by which they will even judge angels; "incorruption," that of everlasting life. "To those who seek eternal life." He will obtain all these things, and "everyone who has this hope in him sanctifies himself, as he also is holy."
Textual problem in this passage: see the notes.
Rom 2:7 (quotation, high confidence) · 2 Cor 5:7 (quotation, high confidence) · Matt 10:22 (quotation, high confidence) · Matt 13:43 (quotation, high confidence) · 1 Cor 6:3 (allusion, high confidence) · 1 John 3:3 (quotation, high confidence)
Notes and citation
Summary: The reward of patient good work is glory, honor, and incorruption in eternal life.
- Souter brackets deum, qui, usque, est, and "He who seeks eternal life through the works of patience" (the subject of "will obtain"); left out. He also brackets in- in incorruptionem, which would give "corruption"; the comment and 2.10 read "incorruption," which is kept.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; OCR slips; words run together in OCR): paiientiam → patientiam; speciem/ → speciem.’; hie → hic; erit/ → erit.’; utsol/ → ut sol,’; honorem/ → honorem,’; quern → quem; angelosiudicabunt → angelos iudicabunt; incorruptionem/ uitaeperpetuae → incorruptionem,’ uitae perpetuae; aetemam → aeternam; est/ → est.’.
Cite (SBL): Pelagius, Comm. Rom. 2.7 (Souter, Texts and Studies 9.2 2:21; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-7
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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.
2.8Souter, Texts and Studies 9.2 2:21–22
His autem qui ex contentione [et incredulitate sunt], Audiant qui saepe uicti animositate contendunt, et timeant in consuetudine pessima permanere, ne super eos ista omnia deputentur. iam superius dictum est contentiosum hunc esse specialiter qui aliquit contra suam conscientiam nititur defensare. [Et] qui diffidunt ueritati, credunt autem iniquitati. Euangelicae ueritati non credunt, et consentiunt iniquitati, ut relicto creatore deseruiant creaturae. Ira et indignatio. In iudicio poenae sunt,
"But to those who are of contention," Let those hear who, often defeated, contend out of animosity, and let them fear to remain in a very bad habit, lest all these things be laid to their account. It was already said above that the contentious man is specifically the one who strives to defend something against his own conscience. "Who distrust the truth, but believe iniquity." They do not believe the truth of the gospel and consent to iniquity, so that, abandoning the Creator, they serve the creature. "Wrath and indignation." These are the penalties in the judgment,
Rom 2:8 (quotation, high confidence)
Notes and citation
Summary: Wrath awaits the contentious, who defend things against their own conscience.
- Souter brackets "and of unbelief" and Et in the lemmas; left out.
Notes on the original text
- Digital text corrected (OCR slip): Sis → His; ueritatiy → ueritati,; creators → creatore.
Cite (SBL): Pelagius, Comm. Rom. 2.8 (Souter, Texts and Studies 9.2 2:21–22; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-8
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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.
2.9Souter, Texts and Studies 9.2 2:22
Tribulatio et angustia. Conscientia[e et] infructuosae paenitentiae, sicut scriptum est: ‘tunc dicent inter se paenitentiam agentes et per angustiam spiritus gementes.’ In omnem animam hominis operantis malum , Iudaei primum et Graeci. Animae poenam apostolus comminatur propter haereticos, qui solam carnem delinquere dicunt et animam negant posse peccare. Siue: Anima pro toto homine dicitur, sicut in Genesi ‘Iacob cum septuaginta [et quinque] animabus Aegiptum’ refertur ‘intrasse.’
"Tribulation and distress." The conscience of fruitless repentance, as it is written: "Then they will say among themselves, repenting and groaning in distress of spirit." "Upon every soul of a man who works evil, of the Jew first and of the Greek." The apostle threatens punishment of the soul on account of the heretics who say that only the flesh sins and deny that the soul can sin. Or: "soul" is said for the whole man, as in Genesis Jacob is reported to have "entered Egypt with seventy souls."
Rom 2:9 (quotation, high confidence) · Gen 46:27 (allusion, high confidence)
Notes and citation
Summary: Punishment falls on the soul, against heretics who say only the flesh sins.
- The first quotation is Wis 5:3. Souter brackets -e et (giving "conscience of" rather than "of conscience and") and "and five" (seventy-five souls, as in Acts 7:14); left out.
Extrabiblical texts: Wis 5:3 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 2.9 (Souter, Texts and Studies 9.2 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-9
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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.
2.10Souter, Texts and Studies 9.2 2:22
Gloria autem et honor et pax omni [homini] operanti bonum. Gloria contra iram, honor contra indignationem, et quam supra incorruptionem [dixerat], hic pacem appellat. Iudaeo primum et Graeco . Quod supra ‘animam,’ hic ‘hominem’ nominauit. ‘primum’ autem pro ‘quidem’ ponit, quia ‘non est personarum acceptio aput deum.’ Siue: Primum credulitatis tempore, non honore.
"But glory and honor and peace to everyone who works good." Glory as against wrath, honor as against indignation, and what he called incorruption above he here calls peace. "To the Jew first and to the Greek." What he called "soul" above, he here named "man." And he puts "first" for "indeed," because "there is no respect of persons with God." Or: first in the time of believing, not in honor.
Rom 2:10 (quotation, high confidence) · Rom 2:11 (quotation, high confidence)
Notes and citation
Summary: Glory, honor, and peace await all who do good, Jew first only in time.
- Souter brackets homini ("man") in the lemma and dixerat; left out. The comment still refers to "man."
Notes on the original text
- Digital text corrected (OCR misread brackets and letters; OCR slip): \hmini\ → [homini]; bowum → bonum; [dixerat], hie pacem → [dixerat], hic pacem; ‘animam,’ hie ‘hominem’ → ‘animam,’ hic ‘hominem’.
Cite (SBL): Pelagius, Comm. Rom. 2.10 (Souter, Texts and Studies 9.2 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-10
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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.
2.11Souter, Texts and Studies 9.2 2:22
Non est enim personarum aput deum acceptio . Ergo nec gentes sibi de ignorantia falsa, nec Iudaei de legis et circumcisionis priuilegio blandiantur.
"For there is no respect of persons with God." So let neither the gentiles flatter themselves with a false plea of ignorance, nor the Jews with the privilege of the law and of circumcision.
Rom 2:11 (quotation, high confidence)
Notes and citation
Summary: God's impartiality leaves neither gentiles nor Jews an excuse.
Cite (SBL): Pelagius, Comm. Rom. 2.11 (Souter, Texts and Studies 9.2 2:22; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-11
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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 2:22–23
Quicumque enim sine lege peccauerunt , sine lege [et] peribunt , et quicumque in lege[m] peccauerunt , per legem iudicabuntur. Sine lege litterae in lege naturae, hic ‘peribunt’ et ‘iudicabuntur’ unum uoluit intellegi, quia et qui perit per dei iudicium perit, et qui iudicatur peccator perit, sicut scriptum est: ‘quia peccatores peribunt.’ nam et similes illos facit, dicendo non auditores tantum legis iustos esse, sed factores, et paulo inferius dicit gentes in die domini iudicandas. qui[s] enim dubitat tam sub lege positos quam sine lege degentes, nisi Christo crediderint, perituros?
"For whoever sinned without the law will also perish without the law, and whoever sinned in the law will be judged by the law." Without the law of the letter, in the law of nature. Here he meant "will perish" and "will be judged" to be understood as one thing, because he who perishes perishes by God's judgment, and the sinner who is judged perishes, as it is written: "because sinners will perish." For he also makes them alike, saying that not the hearers of the law only are just, but the doers, and a little further on he says that the gentiles are to be judged on the day of the Lord. For who doubts that both those placed under the law and those living without the law will perish unless they believe in Christ?
Rom 2:12 (quotation, high confidence) · Ps 37:20 (36:20 LXX) (quotation, medium confidence) · Rom 2:13 (allusion, high confidence) · Rom 2:16 (allusion, high confidence)
Notes and citation
Summary: Both those under the law and those without it will perish unless they believe in Christ.
- Souter brackets et, the m of legem, and the s of quis; left out.
Notes on the original text
- Digital text corrected (OCR slip): hie → hic.
Cite (SBL): Pelagius, Comm. Rom. 2.12 (Souter, Texts and Studies 9.2 2:22–23; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-12
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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.
2.13Souter, Texts and Studies 9.2 2:23
Non enim auditores legis iusti sunt aput deum, sed factores legis iustificabuntur [ apud deum ]. Reddit rationem quare non sint gentibus meliores ; unde et nobis timendum est ne audientes legem et non facientes, cum gentibus pereamus, secundum quod ipse alibi dicit: ‘ne cum hoc mundo damnemur.’
"For not the hearers of the law are just before God, but the doers of the law will be justified." He gives the reason why they are not better than the gentiles. Hence we too must fear lest, hearing the law and not doing it, we perish with the gentiles, as he himself says elsewhere: "lest we be condemned with this world."
Rom 2:13 (quotation, high confidence) · 1 Cor 11:32 (quotation, high confidence)
Notes and citation
Summary: Doers, not hearers, of the law are justified; Christians too must fear.
- Souter brackets the repeated "before God"; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; word split in OCR): a put → aput; f adores → factores; damnemur.5 → damnemur.’.
Cite (SBL): Pelagius, Comm. Rom. 2.13 (Souter, Texts and Studies 9.2 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-13
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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.
2.14Souter, Texts and Studies 9.2 2:23
Cum enim gentes , quae legem non habent. Ne quis forte diceret, “ legem non habent; ad quam formam pot[u]erunt iudicari? ” Naturaliter quae legis sunt faciunt. Siue: De his dicit qui naturaliter iusti fuerunt ante legem. Siue: Qui etiam nunc boni aliquid operantur. Eius modi legem non habentes ipsi sibi sunt lex. Ostendit illos non esse sine lege, ut et gentes inexcusabiles faciat et Iudaeis de proprietate legis gloriam tollat.
"For when the gentiles, who do not have the law," Lest anyone perhaps say: "They do not have the law; by what standard could they be judged?" "Do by nature the things of the law." Or: he speaks of those who were righteous by nature before the law. Or: of those who even now do some good. "Not having a law of this kind, they are a law to themselves." He shows that they are not without law, both to make the gentiles inexcusable and to take from the Jews their boast in having the law as their own.
Rom 2:14 (quotation, high confidence)
Notes and citation
Summary: Gentiles who do good by nature are a law to themselves.
- Pelagius applies the verse to people "righteous by nature" before the law; translated as written. Souter brackets the u of potuerunt; left out.
Cite (SBL): Pelagius, Comm. Rom. 2.14 (Souter, Texts and Studies 9.2 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-14
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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.
2.15Souter, Texts and Studies 9.2 2:23
Qui ostendunt opus legis scriptum in cordibus suis , testimonium reddente illis conscientia. Natura agit legem in corde [illis] per conscientiae testimonium. Siue: Conscientia testatur legem se habere timendo dum peccat et uictis gratulando peccatis, etiam si nullum hominem uereatur ipse qui peccat. Et [inter] inuicem se cogitationibus accusantibus aut et defendentibus
"Who show the work of the law written in their hearts, their conscience bearing witness to them." Nature enacts the law in the heart through the testimony of conscience. Or: conscience testifies that it has the law, by fearing while it sins and rejoicing over sins overcome, even if the one who sins fears no human being. "And their thoughts among themselves accusing or even defending"
Rom 2:15 (quotation, high confidence)
Notes and citation
Summary: Conscience shows that the law is written in the heart.
- Souter brackets illis and inter; left out. The last lemma continues in the next section.
Notes on the original text
- Digital text corrected (word split in OCR): cor dibus → cordibus.
Cite (SBL): Pelagius, Comm. Rom. 2.15 (Souter, Texts and Studies 9.2 2:23; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-15
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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.
2.16Souter, Texts and Studies 9.2 2:23–24
in die cum iudicabit deus occulta hominum. Dicit altercationes cogitationum esse, cum quid faciendum uel non faciendum diutina deliberatione decernimus, et secundum hoc nos in die domini iudicandos, quia bonum malumue non ignorasse conuincimur. Siue : Conscientia et cogitationes nostrae erunt in die iudicii ante oculos nostros tamquam quaedam historiae cognoscendae; aut ips[a]e nos accusabunt aut etiam excusabunt, sicut scriptum est: ‘arguam te et statuam ea contra faciem tuam.’ Secundum euangelium meum 'per lesum Christum [ dominum nostrum ]. Secundum quod adnuntio per lesum. Siue: Per lesum Christum iudicabit deus.
on the day when God will judge the hidden things of men." He calls it an altercation of thoughts when after long deliberation we decide what is to be done or not done, and according to this we will be judged on the day of the Lord, because we are convicted of not having been ignorant of good or evil. Or: our conscience and our thoughts will be before our eyes on the day of judgment like histories to be read; they will either accuse us or even excuse us, as it is written: "I will reprove you and set them before your face." "According to my gospel, through Jesus Christ." According to what I announce through Jesus. Or: God will judge through Jesus Christ.
Rom 2:16 (quotation, high confidence) · Ps 50:21 (49:21 LXX) (quotation, high confidence)
Notes and citation
Summary: On judgment day our own thoughts will accuse or excuse us.
- Souter brackets the a of ipsae and "our Lord" in the lemma; left out.
Notes on the original text
- Digital text corrected (OCR slip): liominum → hominum; accnsabunt → accusabunt.
Topics: Eschatology
Cite (SBL): Pelagius, Comm. Rom. 2.16 (Souter, Texts and Studies 9.2 2:23–24; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-16
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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.
2.17Souter, Texts and Studies 9.2 2:24
Si autem tu Iudaeus cognominaris . Hinc conuertitur ad Iudaeos, [docens] opere, non nomine tantum debere esse Iudaeum [deputat], eumque uerum probari cuius occulta sint bona. Et requiescis in lege. Confidis uel securus es. Et gloriaris in deo
"But if you are called a Jew." Here he turns to the Jews: one ought to be a Jew in deed, not in name only, and he is proved a true Jew whose good deeds are hidden. "And rest in the law." You trust in it, or are secure. "And boast in God"
Rom 2:17 (quotation, high confidence)
Notes and citation
Summary: Paul turns to the Jews: one is a Jew in deed, not only in name.
- Souter brackets docens ("teaching") and deputat ("he reckons"); left out, so the sentence has no main verb.
Notes on the original text
- Digital text corrected (OCR slip): ludaeus → Iudaeus; requiesds → requiescis.
Cite (SBL): Pelagius, Comm. Rom. 2.17 (Souter, Texts and Studies 9.2 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-17
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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.
2.18Souter, Texts and Studies 9.2 2:24
et scis uoluntatem . Gloriaris te solum nosse deum eiusque agnoscere uoluntatem. Et probas utiliora instructus per legem. Eligis maiora et inter minora discernis : quae enim per naturam utilia probantur, utiliora per legem fiunt.
"and know his will." You boast that you alone know God and recognize his will. "And approve the more useful things, being instructed by the law." You choose the greater things and discern among the lesser: for things that are proved useful by nature become more useful by the law.
Rom 2:18 (quotation, high confidence)
Notes and citation
Summary: The Jew boasts of knowing God's will through the law.
Notes on the original text
- Digital text corrected (OCR slip): sds → scis; hunt → fiunt.
Cite (SBL): Pelagius, Comm. Rom. 2.18 (Souter, Texts and Studies 9.2 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-18
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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.
2.19Souter, Texts and Studies 9.2 2:24
Confidis te ipsum ducem esse caecorum. Quorum obscuratum est lumen [scientiae]. Lumen eorum qui in tenebris sunt. Ignorantiae.
"You are confident that you yourself are a guide of the blind." Of those whose light is darkened. "A light of those who are in darkness." Of ignorance.
Rom 2:19 (quotation, high confidence)
Notes and citation
Summary: The Jew claims to guide the blind.
- Souter brackets scientiae ("of knowledge"); left out.
Notes on the original text
- Digital text corrected (word split in OCR; OCR slip): Con - Jidis → Confidis.
Cite (SBL): Pelagius, Comm. Rom. 2.19 (Souter, Texts and Studies 9.2 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-19
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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.
2.20Souter, Texts and Studies 9.2 2:24
Eruditorem insipientium. Qui dei non habe[n]t sapientiam. Magistrum infantium. Paruulorum, aetate uel sensu. [H]abentem formam scientiae et ueritatis in lege. Ad quam semper respiciens, errare non possis.
"An instructor of the foolish." Who do not have the wisdom of God. "A teacher of infants." Of little ones, in age or in understanding. "Having the form of knowledge and of truth in the law." Looking always to this, you could not go astray.
Rom 2:20 (quotation, high confidence)
Notes and citation
Summary: The Jew claims to teach the foolish, having the form of knowledge in the law.
Notes on the original text
- Digital text corrected (words run together in OCR): [H]abentemformam scientiae etueritatisinlege. Adquam → [H]abentem formam scientiae et ueritatis in lege. Ad quam.
Cite (SBL): Pelagius, Comm. Rom. 2.20 (Souter, Texts and Studies 9.2 2:24; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-20
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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.
2.21Souter, Texts and Studies 9.2 2:24–25
Qui ergo alium doces , te ipsum non doces. Similiter [ut] gentibus dixerat: ‘ qui enim alium iudicas, te ipsum condemnas.’ qui [enim] in lege requiescis, o Iudaee, cur transgrederis legem? qui gloriaris in deo, quare inhonoras deum? qui nosti uoluntatem eius, quare non optemperas uoluntati? qui probas utiliora, cur inutilia sectaris? dux caecorum, quo modo uiam non uides rectam? si enim uideres, per ipsam utique ambulares. si lumen es aliorum, cur non abicis opera tenebrarum? eruditor insipientium, ut quid timorem domini, qui est initium sapientiae, reliquisti? magister infantium, quo modo puer es sensu? qui habes formam scientiae et ueritatis in lege, quare nec ipse sequeris nec alios sequi pessimo exemplo permittis? quare non conuenit uita tua doctrinae tuae et opus tuum destruit fidem tuam, unde fiet ut lex a te non custodita non solum tibi nihil prosit sed etiam maioris criminis reum ut suum contemptorem optineat. Qui dicis non furandum furaris. Quidam dicunt: abscondendo ab hominibus furaris Christum.
"You then who teach another, do you not teach yourself?" As he had said to the gentiles: "For in that you judge another, you condemn yourself." You who rest in the law, O Jew, why do you transgress the law? You who boast in God, why do you dishonor God? You who know his will, why do you not obey his will? You who approve the more useful things, why do you pursue useless ones? Guide of the blind, how do you not see the right way? For if you saw it, you would surely walk in it. If you are a light to others, why do you not cast off the works of darkness? Instructor of the foolish, why have you abandoned the fear of the Lord, which is the beginning of wisdom? Teacher of infants, how are you a child in understanding? You who have the form of knowledge and truth in the law, why do you neither follow it yourself nor let others follow it, by your very bad example? Why does your life not agree with your teaching, and your work destroy your faith? So it will come about that the law, not kept by you, not only profits you nothing but even holds you guilty of a greater crime, as its despiser. "You who say that one must not steal, steal." Some say: by hiding Christ from men you steal.
Rom 2:21 (quotation, high confidence) · Rom 2:1 (quotation, high confidence) · Rom 13:12 (allusion, medium confidence) · Ps 111:10 (110:10 LXX) (allusion, medium confidence)
Notes and citation
Summary: The Jew who teaches the law but does not keep it is guilty of a greater crime.
- Souter brackets ut and enim; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number leaked from the page): , 26 te ipsum → , te ipsum; babes → habes.
Cite (SBL): Pelagius, Comm. Rom. 2.21 (Souter, Texts and Studies 9.2 2:24–25; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-21
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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.
2.22Souter, Texts and Studies 9.2 2:25
Qui doces non moechandum , moecharis. Non est una moechia : nam omne quod totum deo debet anima, si alicui praeter deum reddideris, moecharis. Qui exsecraris idola, sacrilegium facis. Sacrilegium est quod proprie in deum committitur, quasi sacrosancti uiolatio.
"You who teach that one must not commit adultery, commit adultery." Adultery is not of one kind only: for whatever the soul owes wholly to God, if you render it to anyone besides God, you commit adultery. "You who abhor idols commit sacrilege." Sacrilege is what is committed properly against God, a violation, as it were, of what is sacrosanct.
Rom 2:22 (quotation, high confidence)
Notes and citation
Summary: Giving to another what is owed to God is adultery; sacrilege is an offense against God.
Notes on the original text
- Digital text corrected (OCR slip): fads → facis.
Cite (SBL): Pelagius, Comm. Rom. 2.22 (Souter, Texts and Studies 9.2 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-22
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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.
2.23Souter, Texts and Studies 9.2 2:25
Qui in lege gloriaris , per praeuaricationem legis deum inhonoras. Exposuit quid sacrilegium dixerit.
"You who boast in the law dishonor God by transgression of the law." He has explained what he meant by sacrilege.
Rom 2:23 (quotation, high confidence)
Notes and citation
Summary: Transgressing the law dishonors God.
Notes on the original text
- Digital text corrected (word split in OCR): prae uaricationem → praeuaricationem.
Cite (SBL): Pelagius, Comm. Rom. 2.23 (Souter, Texts and Studies 9.2 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-23
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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.
2.24Souter, Texts and Studies 9.2 2:25
Nomen [enim] dei per uos blasphematur inter gentes , sicut scriptum est. Praeposterato ordine ante posuit testimonium quam diceret scriptum: ita enim dicentis sermo delapsus est, ut quod ex propria intentione dicebat, eodem sensu scriptum in propheta repperiret. [et] re uera [uae illis], quorum iniustis actibus nomen domini fuerit blasphematum, sicut scriptum est: ‘polluerunt nomen meum inter gentes, dum dicuntur populus domini hi,’ inter quas gentes captiui, suis peccatis facientibus, morabantur.
"The name of God is blasphemed through you among the gentiles, as it is written." Reversing the order, he set down the testimony before saying "it is written": for the speaker's discourse ran on in such a way that what he was saying from his own intention he found written in the prophet in the same sense. So it truly was with those by whose unjust acts the name of the Lord had been blasphemed, as it is written: "They polluted my name among the nations, while it is said of them: These are the people of the Lord"; among those nations they were living as captives, their own sins having brought it about.
Rom 2:24 (quotation, high confidence) · Ezek 36:20 (quotation, high confidence) · Isa 52:5 (allusion, medium confidence)
Notes and citation
Summary: Israel's sins caused God's name to be blasphemed among the nations, as the prophet wrote.
- The quotation is Ezek 36:20 (compare Isa 52:5). Souter brackets enim in the lemma, et, and uae illis ("woe to them"); left out.
Notes on the original text
- Digital text corrected (OCR misread brackets; OCR misread quotation mark): \enim\ → [enim]; £polluerunt → ‘polluerunt.
Cite (SBL): Pelagius, Comm. Rom. 2.24 (Souter, Texts and Studies 9.2 2:25; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-24
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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.
2.25Souter, Texts and Studies 9.2 2:25–26
Circumcisio quidem prodest , si legem custodias. si autem praeuaricator legis sis, circumcisio tua praeputium facta est. Quo modo [ergo] ‘ nihil est,’ si prodest? [sed] prodest tempore suo. signum prodest, si iustitia, cuius est ‘signaculum,’ adsit; ceterum sine illa superfluum erit. Siue: [In eo prodest,] quia uiuere faciebat Iudaeum et in infantia non exterminari ante quam saperet. Siue: Quia in lege facit esse, [qua] perspecta inuenitur, carnis circumcisione cessante, uera[m] illa[m] cordis esse uentura[m]. et praeuaricator legis est, dum non sequitur id quod ibi praedictum est.
"Circumcision indeed profits, if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision." How is it "nothing," if it profits? It profits in its own time. The sign profits if the righteousness whose "seal" it is is present; otherwise, without it, it will be superfluous. Or: because it made a Jew live and not be cut off in infancy before he had understanding. Or: because it makes one be in the law, in which, when it is examined, it is found that, when circumcision of the flesh ceased, the true circumcision, that of the heart, was to come. And he is a transgressor of the law when he does not follow what was foretold there.
Rom 2:25 (quotation, high confidence) · 1 Cor 7:19 (quotation, high confidence) · Rom 4:11 (quotation, high confidence) · Gen 17:14 (allusion, high confidence)
Notes and citation
Summary: Circumcision profited in its time as a sign of righteousness and pointed to circumcision of the heart.
- "Nothing" refers to 1 Cor 7:19; "seal" to Rom 4:11. Souter brackets ergo, sed, "In this it profits," qua ("in which"), and final m's; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; words run together in OCR): circumdsio → circumcisio; ilia → illa; cessante,uera[m] → cessante, uera[m]; uenturafm] → uentura[m].
Cite (SBL): Pelagius, Comm. Rom. 2.25 (Souter, Texts and Studies 9.2 2:25–26; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-25
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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.
2.26Souter, Texts and Studies 9.2 2:26–27
Si igitur praeputium [ iustitias legis custodiat, nonne praeputium] eius in circumcisione[m] reputabitur ? Uisibilia indigent inuisibilibus, inuisibilia non indigent uisibilibus, eo quod uisibilia imago sint inuisibilium, et inuisibilia ueritas sint [uisibilium], ideoque circumcisio carnis indiget cordis, circumcisio autem cordis non indiget carnis, quia imagine non indiget [ueritas, imago autem indiget] ueritate. quaeritur sane quare sit data circumcisio, si [per se] ipsa non prodest. primum, ut cognosceretur dei populus inter gentes; denique quando soli erant in heremo, circumcisi non fuerunt. Siue: Ut corpora eorum agnoscerentur in bello. nam quod in tali membro signantur, haec causa est prima, ne aliut membrum aut debile fieret aut turpe, quod publice uideretur, secunda, propter gratiae promissionem, in qua erat [per] castitate[m] placendum. Siue: Ut Christus significaretur ex eius semine nasciturus, usque ad quem futura erat ista carnalis, qui spiritalem habebat adferre, cuius typum gerens Hiesus Naue populum secundo circumcidere iubetur.
"If then the uncircumcision [keeps the righteous requirements of the law, will not its uncircumcision] be reckoned as circumcision?" The visible needs the invisible; the invisible does not need the visible, because the visible is the image of the invisible, and the invisible is the truth. Therefore circumcision of the flesh needs that of the heart, but circumcision of the heart does not need that of the flesh, because the truth does not need the image. The question is asked, of course, why circumcision was given, if it does not itself profit. First, so that the people of God might be recognized among the nations; indeed, when they were alone in the desert, they were not circumcised. Or: so that their bodies might be recognized in war. As for their being marked on such a member, the first reason is that no other member should be made weak or unsightly, which would be seen in public; the second, on account of the promise of grace, in which God was to be pleased by chastity. Or: that it might signify that Christ would be born of his seed; this carnal circumcision was to last until him who was to bring the spiritual one; bearing his type, Jesus son of Nave was ordered to circumcise the people a second time.
Rom 2:26 (quotation, high confidence) · Josh 5:2 (allusion, high confidence) · Josh 5:5 (allusion, high confidence)
Notes and citation
Summary: Circumcision of the flesh needs that of the heart; Pelagius gives reasons why circumcision was given.
- Souter brackets part of the lemma; without it the verse has no sense, so it is kept in brackets. In the comment he brackets "of the visible," per se, per, and "truth, but the image needs" (so the clause reads, literally, "because it does not need the image, the truth"); left out and rendered by sense. "Jesus son of Nave" is Joshua son of Nun.
Notes on the original text
- Digital text corrected (OCR slip): drcumdsione[m] → circumcisione[m].
Cite (SBL): Pelagius, Comm. Rom. 2.26 (Souter, Texts and Studies 9.2 2:26–27; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-26
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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.
2.27Souter, Texts and Studies 9.2 2:27
Et iudicabit quod ex natura est praeputium, legem perficiens, te, qui per litteram et circumcisionem praeuaricator es legis . Siue: Dum litterae circumcisionem sectaris, spiritus accipere dedignaris. Siue: Non sequendo quod lex dixit, hoc est, ut Christo credens ueram circumcisionem acciperes.
"And what is uncircumcision by nature, fulfilling the law, will judge you, who through the letter and circumcision are a transgressor of the law." Or: while you pursue the circumcision of the letter, you disdain to receive that of the spirit. Or: by not following what the law said, that is, that believing in Christ you should receive the true circumcision.
Rom 2:27 (quotation, high confidence)
Notes and citation
Summary: The uncircumcised who fulfil the law will judge the circumcised transgressor.
Notes on the original text
- Digital text corrected (OCR slip): perjiciens → perficiens; drcumdsionem → circumcisionem.
Cite (SBL): Pelagius, Comm. Rom. 2.27 (Souter, Texts and Studies 9.2 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-27
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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.
2.28Souter, Texts and Studies 9.2 2:27
Non enim qui [in] manifesto Iudaeus est , neque quae palam in [carne] circumcisio,
"For he is not a Jew who is one outwardly, nor is circumcision that which is outward,"
Rom 2:28 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 2:28.
- Souter brackets in ("in" outwardly) and carne ("in the flesh"); left out.
Notes on the original text
- Digital text corrected (OCR slip): [iw] → [in]; ludaeus → Iudaeus; [came] → [carne]; drcumcisio → circumcisio.
Cite (SBL): Pelagius, Comm. Rom. 2.28 (Souter, Texts and Studies 9.2 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-28
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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.
2.29Souter, Texts and Studies 9.2 2:27
sed qui in occulto Iudaeus est. Ipse est uerus: omnia enim quae antea circa exteriorem hominem gerebantur, figuram interioris habebant. Et circumcisio cordis , qui spiritu non littera, [Neque qui in came circumcisus est] cuius laus non ex hominibus , sed ex deo [est]. De qua scriptum in lege est: ‘in nouissimis diebus circumcidet deus cor tuum et cor seminis tui ad dominum deum tuum amandum’: et iterum : ‘circumcidite uos deo uestro et circumcidite praeputium cordis uestri,’ non secundum litteram legis, sed secundum nouum testamentum, quod interiora quaerit quae solus uideat deus.
"but he who is a Jew inwardly." He is the true one: for all the things that were done earlier concerning the outer man held a figure of the inner. "And circumcision of the heart, in the spirit, not in the letter, whose praise is not from men but from God." Of this it is written in the law: "In the last days God will circumcise your heart and the heart of your seed, to love the Lord your God"; and again: "Circumcise yourselves to your God and circumcise the foreskin of your heart"; not according to the letter of the law, but according to the new testament, which seeks the inner things that God alone sees.
Rom 2:29 (quotation, high confidence) · Deut 30:6 (quotation, high confidence) · Jer 4:4 (quotation, high confidence)
Notes and citation
Summary: The true Jew is one inwardly, with the circumcision of the heart foretold in the law.
- The quotations are Deut 30:6 (with "in the last days") and Jer 4:4. Souter brackets "Nor is he who is circumcised in the flesh" and est; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): ludaeus → Iudaeus; drcumcisio → circumcisio; rum ex → non ex; uestri,\ → uestri,’.
Cite (SBL): Pelagius, Comm. Rom. 2.29 (Souter, Texts and Studies 9.2 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/2-29
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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 2:27
Quid ergo amplius est Iudaeo , aut quae utilitas circumcisionis?
"What advantage then has the Jew, or what is the profit of circumcision?"
Rom 3:1 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 3:1.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): ludaeo → Iudaeo; utUitas drcumdsionis → utilitas circumcisionis.
Cite (SBL): Pelagius, Comm. Rom. 3.1 (Souter, Texts and Studies 9.2 2:27; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-1
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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.
3.2Souter, Texts and Studies 9.2 2:27–28
multum per omnem modum . Reddita ratione quod lex contempta non prosit et quod carnalis circumcisionis praerogatiua, nullis operibus fulta, sit uana, [quasi] interrogat quid amplius habeat Iudaeus, ex cuius persona respondetur: ‘multum per omnem modum.’ nam si ipsius est sensus ‘ multum per omnem modum’ et ‘omnis homo mendax,’ quo modo postea contra uenit dicens: ‘si autem iniquitas nostra iustitiam dei commendat, quid dicemus? numquid iniquus deus? absit,’ et cetera, postremo quo modo Iudaeos nihil amplius habere confirmat, si hic multum habere commemorat? Primum quidem , quia credita sunt illis eloquia dei. Hoc estis dicturi primum, quod credita sint illis eloquia dei et gentibus nulla.
"Much in every way." Having given the reason why the law, when despised, does not profit, and why the prerogative of carnal circumcision, supported by no works, is vain, he asks what more the Jew has, and the answer is given in the Jew's person: "Much in every way." For if the sense "much in every way" and "every man is a liar" were his own, how does he afterwards come against it, saying: "But if our iniquity commends the righteousness of God, what shall we say? Is God unjust? Far from it," and so on; and finally, how does he affirm that the Jews have nothing more, if here he records that they have much? "First indeed, because the oracles of God were entrusted to them." This is what you are going to say first: that the oracles of God were entrusted to them, and none to the gentiles.
Rom 3:2 (quotation, high confidence) · Rom 3:4 (quotation, high confidence) · Rom 3:5 (quotation, high confidence) · Rom 3:6 (quotation, high confidence)
Notes and citation
Summary: Pelagius reads "much in every way" as the reply of a Jewish objector, not Paul's own view.
- Souter brackets quasi; left out.
Notes on the original text
- Digital text corrected (OCR slip; running head and line number leaked from the page; OCR misread quotation mark): rations → ratione; ludaeus → Iudaeus; omnem PELAGI EXPOSmO [in 3“ modum5 → omnem modum’; hie → hic.
Cite (SBL): Pelagius, Comm. Rom. 3.2 (Souter, Texts and Studies 9.2 2:27–28; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-2
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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.
3.3Souter, Texts and Studies 9.2 2:28
Quid enim [si] quidam eorum non crediderunt? numquid incredulitas illorum fidem dei euacuabit?
"For what? Some of them did not believe. Will their unbelief make void the faithfulness of God?"
Rom 3:3 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 3:3.
- Souter brackets si ("what if"); left out.
Notes on the original text
- Digital text corrected (OCR slip): illonim → illorum; euaeuabit → euacuabit.
Cite (SBL): Pelagius, Comm. Rom. 3.3 (Souter, Texts and Studies 9.2 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-3
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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.
3.4Souter, Texts and Studies 9.2 2:28
absit! Fidem promissorum Abrahae, cui dictum est quia: ‘in semine tuo benedicentur omnes gentes.’ Est autem deus uerax. Illi ita dicunt quasi ideo deus uerax, quia homo sit mendax. Omnis autem homo [si£] mendax. Hic omnes pro maxima parte dicit, sicut ‘omnes sua quaerunt,’ et ‘omnes me dereliquerunt,’ ‘Lucas est mecum solus.’ Sicut scriptum est: ut iustificeris in sermonibus tuis et uincas cum iudicaris. Hoc testimonium pars aduersa ita [pro]posuit, quasi dixerit Dauid ‘propter ea ego peccaui, ut tu iustus appareres me iudicando.’ sed uerus sensus sic se habet quia promiserat se deus sine personarum acceptione in peccantibus uindicare, et quidam eius patientiam mendacium iudicabant. ui[n]cit cum iudicarit, quando eorum facta punit in quibus nemo putauerat [u]indicari. Aliter: Probasti te curam de hominibus habere, qui per prophetam mea abscondita reuelasti, et uicisti eos qui te incuriosum humanorum actuum esse confingunt. huc usque obiectio cucurrit: iam incipit apostolus respondere.
"Far from it!" The faithfulness of the promises to Abraham, to whom it was said: "In your seed all nations will be blessed." "But God is truthful." They speak as if God were truthful for this reason, that man is a liar. "But every man a liar." Here he says "all" for the greater part, as in "all seek their own," and "all have deserted me," "Luke alone is with me." "As it is written: That you may be justified in your words and prevail when you are judged." The opposing side put forward this testimony as if David had said: "For this reason I sinned, that you might appear just in judging me." But the true sense is this: God had promised that he would punish sinners without respect of persons, and some judged his patience a lie. He prevailed when he judged, when he punished the deeds of those whom no one had thought would be exposed. Otherwise: You have proved that you take care of human beings, you who through the prophet revealed my hidden things, and you have prevailed over those who imagine that you are unconcerned with human actions. Thus far the objection ran; now the apostle begins to respond.
Rom 3:4 (quotation, high confidence) · Gen 22:18 (quotation, high confidence) · Phil 2:21 (quotation, high confidence) · 2 Tim 4:16 (quotation, high confidence) · 2 Tim 4:11 (quotation, high confidence) · Ps 51:4 (50:6 LXX) (quotation, high confidence)
Notes and citation
Summary: God's faithfulness stands even if most men lie; the psalm does not mean David sinned so that God might appear just.
- Souter brackets sit ("is") in the lemma, the n of uincit (giving "he prevailed"), and the u of uindicari (giving "be exposed" rather than "be punished"); left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR misread quotation mark; OCR slip; OCR slips): gentes.5 → gentes.’; Hie → Hic; quaerunt,5 → quaerunt,’; dereiiquerunt,5 → dereliquerunt,’; solus.5 → solus.’; iustifeeris → iustificeris; [projposuit → [pro]posuit; iudicando.5 → iudicando.’; ui[n]eit → ui[n]cit; cucurbit → cucurrit; inoipit → incipit.
Cite (SBL): Pelagius, Comm. Rom. 3.4 (Souter, Texts and Studies 9.2 2:28; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/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 2:28–29
Si autem iniquitas nostra dei iustitiam commendat, quid dicemus? numquid iniquus deus ? Iniquum est si in illis uindicat, qui ideo peccauerunt ut ille iustior appareret. Qui infert iram. Ut in diluuio et Sodoma, ita in iudicio. Secundum hominem dico?
"But if our iniquity commends the righteousness of God, what shall we say? Is God unjust?" He is unjust if he punishes in those who sinned for this reason, that he might appear more just. "Who inflicts wrath." As in the flood and in Sodom, so in the judgment. "I speak according to man?"
Rom 3:5 (quotation, high confidence) · Gen 7:23 (allusion, low confidence) · Gen 19:24 (allusion, low confidence)
Notes and citation
Summary: If sin made God more just, punishing it would be unjust.
Notes on the original text
- Digital text corrected (OCR slip; words run together in OCR): eat → est; UtindiluuioetSodoma → Ut in diluuio et Sodoma.
Cite (SBL): Pelagius, Comm. Rom. 3.5 (Souter, Texts and Studies 9.2 2:28–29; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-5
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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.
3.6Souter, Texts and Studies 9.2 2:29
absit! Secundum te qui taliter sentis. Alioquin quo modo iudicabit deus hunc mundum? Qua iustitia damnabit iniustitiam, si secundum te humana iniquitate fit iustior?
"Far from it!" According to you, who think thus. "Otherwise how will God judge this world?" By what justice will he condemn injustice, if, according to you, he becomes more just through human iniquity?
Rom 3:6 (quotation, high confidence)
Notes and citation
Summary: God could not judge the world if sin made him more just.
Notes on the original text
- Digital text corrected (OCR slip): iudicdbit → iudicabit.
Cite (SBL): Pelagius, Comm. Rom. 3.6 (Souter, Texts and Studies 9.2 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-6
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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.
3.7Souter, Texts and Studies 9.2 2:29
Si enim ueritas dei in meo mendacio abundauit in gloriam ipsius. Hoc est: creuit. Quid adhuc et ego tamquam peccator iudicor? Hoc est: insuper iudicor ego, quicumque mentior homo, qui laudari deberem, si meo mendacio dei ueritas confirmatur.
"For if the truth of God has abounded through my lie, to his glory." That is: has grown. "Why am I still judged as a sinner?" That is: why am I, whatever man lies, judged besides, when I ought to be praised, if by my lie the truth of God is confirmed?
Rom 3:7 (quotation, high confidence)
Notes and citation
Summary: The objector asks why he is judged if his lie confirms God's truth.
Cite (SBL): Pelagius, Comm. Rom. 3.7 (Souter, Texts and Studies 9.2 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-7
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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.
3.8Souter, Texts and Studies 9.2 2:29
Et non sicut blasphemamur , et sicut aiunt nos quidam dicere. Ut quid me ita iudicat quasi peccantem, et non sicut quidam nos aiunt dicere, [quod] quanto maiora mala fecerimus, tanto maiora bona recipiamus. Faciamus mala , ut ueniant bona . Hoc fortassis ideo putabant quia non intellexerunt quod dicebat: ‘ubi abundauit peccatum, superabundauit gratia.’ Quorum damnatio iusta est . Quid iust[i]us quam ut hanc poenam sentiant, quam nos negare mentiti sunt, qui nihil magis quam iustum dei iudicium praedicamus?
"And not, as we are slandered, and as some say that we say." Why does he judge me so, as a sinner, and not as some say we say: the greater the evils we have done, the greater the goods we receive. "Let us do evil, that good may come." Perhaps they thought this because they did not understand what he said: "Where sin abounded, grace abounded the more." "Whose condemnation is just." What is more just than that they should feel this punishment, which they falsely claimed we deny, we who preach nothing more than the just judgment of God?
Rom 3:8 (quotation, high confidence) · Rom 5:20 (quotation, high confidence)
Notes and citation
Summary: Paul is slandered as teaching "let us do evil that good may come"; such slanderers are justly condemned.
- Souter brackets quod ("that") and the i of iustius; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; words run together in OCR): Fadamus → Faciamus; gratia.5 → gratia.’; Quidiust[i]us → Quid iust[i]us; mentitisunt, quinihil → mentiti sunt, qui nihil.
Cite (SBL): Pelagius, Comm. Rom. 3.8 (Souter, Texts and Studies 9.2 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-8
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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.
3.9Souter, Texts and Studies 9.2 2:29
Quid ergo tenemus amplius? causati enim sumus Iudaeos et Grecos omnes sub peccato esse . Nos ex Iudaeis nullam unde maiores simus inuenio causam. hoc ftTiiyn inuestigauit ratio sub peccato esse et Iudaeos et gentes, quod non ratione sola colligimus, sed etiam de Iudaeis testimonio conprobamus.
"What then do we hold more? For we have charged that Jews and Greeks are all under sin." I find no reason why we who are from the Jews should be greater. Reason has investigated this, that both Jews and gentiles are under sin; and we gather this not by reason alone but also prove it by testimony concerning the Jews.
Rom 3:9 (quotation, high confidence)
Notes and citation
Summary: Jews have no advantage, for Jews and gentiles alike are under sin.
- A garbled word after hoc (ftTiiyn) cannot be read and is not translated.
Cite (SBL): Pelagius, Comm. Rom. 3.9 (Souter, Texts and Studies 9.2 2:29; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-9
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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.
3.10Souter, Texts and Studies 9.2 2:29–30
Sicut scriptum est quia: non est iustus quisquam . Psalmus ipse unde hoc testimonium sumptum est, de insipiente loquitur; quod testimonium in aduentu Christi praecipue ostendit impletum, quo tempore nullus, puto, cum pateretur, iustus inuentus est. Non est intellegens, non est requirens deum . Quia non intellegit, non requirit. Siue : Ideo non intellegit quia non quaerit. deus autem tunc quaeritur cum eius uoluntas inquiritur, quia omnis qui peccat, non uidit eum nec cognouit eum,’ eo quod qui peccat domini sui non cognouerit uoluntatem. nam et uulgo nesciri dicitur, cuius uoluntas ignota est.
"As it is written: There is no one righteous." The psalm from which this testimony was taken speaks of the fool; and he shows that this testimony was fulfilled especially at the coming of Christ, at which time, I think, when he suffered, no one was found righteous. "There is none who understands, there is none who seeks God." Because he does not understand, he does not seek. Or: he does not understand because he does not seek. And God is sought when his will is inquired into, because "everyone who sins has not seen him nor known him," since he who sins has not known the will of his Lord. For in common speech too a person is said to be unknown whose will is unknown.
Rom 3:10 (quotation, high confidence) · Rom 3:11 (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence) · Ps 14:2 (13:2 LXX) (quotation, high confidence) · 1 John 3:6 (quotation, high confidence)
Notes and citation
Summary: No one was righteous, as was shown above all at Christ's passion; to seek God is to seek his will.
- The section covers Rom 3:10–11, quoting Ps 14:1–2 (LXX 13:1–2).
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; running head and line number leaked from the page; hyphen rejoined; verse number 11 leaked from the page): sump- PELAGI BXPOSrriO [III IItum est → sumptum est; inuentus est li Non → inuentus est. Non; intettegens → intellegens; omnia qui peccat → omnis qui peccat; eum/ → eum,’.
Cite (SBL): Pelagius, Comm. Rom. 3.10 (Souter, Texts and Studies 9.2 2:29–30; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-10
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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.
3.12Souter, Texts and Studies 9.2 2:30
Omnes declinauerunt. Qui non requirit firmamentum, necesse est ut declinet. Simul inutiles facti sunt . Inutiles ad opus in quod fuerant procreati. Non est qui faciat bonum , non est usque ad unum. Si non est qui faciat bonum, quo modo inferius plebem suam arguit deuorantes et inopum consilium confundentes? pleps enim dei non erat, si bonum non faciebat, maxime cum iusta ibidem generatio appelletur. [sed] hoc magis ad psalmi expositionem pertinet quam ad apostoli causam.
"All have turned aside." He who does not seek a firm support must turn aside. "Together they have become useless." Useless for the work for which they had been created. "There is none who does good, there is not even one." If there is none who does good, how does the psalm further on rebuke those who devour his people and confound the counsel of the poor? For they were not God's people if they did no good, especially since in the same place they are called a righteous generation. But this pertains more to the exposition of the psalm than to the apostle's case.
Rom 3:12 (quotation, high confidence) · Ps 14:3 (13:3 LXX) (quotation, high confidence) · Ps 14:4 (13:4 LXX) (allusion, high confidence) · Ps 14:5 (13:5 LXX) (allusion, high confidence)
Notes and citation
Summary: All turned aside; Pelagius notes that the psalm itself still speaks of a righteous generation.
- The psalm is Ps 14 (LXX 13), verses 4–5. Souter brackets sed; left out.
Notes on the original text
- Digital text corrected (OCR slip): dedinauerunt → declinauerunt; facial → faciat.
Cite (SBL): Pelagius, Comm. Rom. 3.12 (Souter, Texts and Studies 9.2 2:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-12
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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.
3.13Souter, Texts and Studies 9.2 2:30
Sepulcrum 'patens est guttur eorum . Faetore doctrinae et adulationis suae contaminans et interficiens audientes. ideo enim sepulcrum diligenter clauditur, ne adhuc uiuentibus exhalatione sui generet pestem. Linguis suis dolose agebant. Aliut ore promentes, aliut corde uoluentes. Venenum aspidum. Horum serpent[i]um pessimum esse dicitur uenenum. Sub labiis eorum. Hoc est: in corde.
"Their throat is an open grave." Contaminating and killing their hearers by the stench of their teaching and their flattery: for this is why a grave is carefully closed, lest by its exhalation it breed a pestilence for those still living. "With their tongues they acted deceitfully." Bringing out one thing with the mouth, turning over another in the heart. "The poison of asps." The poison of these serpents is said to be the worst. "Under their lips." That is: in the heart.
Rom 3:13 (quotation, high confidence) · Ps 5:9 (5:10 LXX) (quotation, high confidence) · Ps 140:3 (139:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Deceitful teachers are like an open grave and the poison of asps.
- Souter brackets the i of serpentium; left out.
Notes on the original text
- Digital text corrected (OCR slip): asjndum → aspidum.
Cite (SBL): Pelagius, Comm. Rom. 3.13 (Souter, Texts and Studies 9.2 2:30; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-13
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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.
3.14Souter, Texts and Studies 9.2 2:31
Quorum os maledictione. Non est unius generis male-dictio : quitquit enim malo uoto dicitur, sine dubio male dicitur. Et amaritudine plenum est . Amaritudo contraria est dulcedini uerborum dei.
"Whose mouth is full of cursing." Cursing is not of one kind: for whatever is said with an evil wish is without doubt evil speaking. "And of bitterness." Bitterness is the contrary of the sweetness of God's words.
Rom 3:14 (quotation, high confidence) · Ps 10:7 (9:28 LXX) (quotation, high confidence)
Notes and citation
Summary: Cursing is any speech with an evil wish; bitterness opposes the sweetness of God's words.
- The Latin plays on maledictio ("cursing") and male dicitur ("is evilly spoken").
Notes on the original text
- Digital text corrected (OCR slip): malediction# → maledictione.
Cite (SBL): Pelagius, Comm. Rom. 3.14 (Souter, Texts and Studies 9.2 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-14
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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.
3.15Souter, Texts and Studies 9.2 2:31
Ueloces pedes eorum ad effundendum sanguinem. Siue: Simpliciter homicidas dicit. Siue: Interficientes animas adulando, unde in Actibus Apostolorum dicit sanctus Paulus : ‘ mundus sum ab omnium sanguine : non enim subterfugi quo minus adnuntiarem uobis omne consilium dei.’ Contritio et infelicitas in uiis eorum . Conteruntur et infelices fiunt animae in doctrinis eorum uel in exemplis conuersationis eorum.
"Their feet are swift to shed blood." Either: he simply means murderers. Or: those who kill souls by flattery; hence in the Acts of the Apostles holy Paul says: "I am clean of the blood of all: for I did not shrink from announcing to you the whole counsel of God." "Ruin and misery are in their ways." Souls are crushed and made miserable by their teachings or by the examples of their way of life.
Rom 3:15 (quotation, high confidence) · Rom 3:16 (quotation, high confidence) · Acts 20:26 (quotation, high confidence) · Acts 20:27 (quotation, high confidence) · Isa 59:7 (allusion, medium confidence)
Notes and citation
Summary: Shedding blood can mean killing souls by flattery and bad example.
- The section covers Rom 3:15–16.
Notes on the original text
- Digital text corrected (OCR slip; verse number 16 leaked from the page): 1 6 Contritio → Contritio; infelidtas → infelicitas; jfiunt → fiunt.
Cite (SBL): Pelagius, Comm. Rom. 3.15 (Souter, Texts and Studies 9.2 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-15
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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.
3.17Souter, Texts and Studies 9.2 2:31
Et uiam pacis non agnouerunt . Doctrinam qua deus hominibus [pacaretur] ; quia simile omne pacificum est et contrarium inimicum.
"And the way of peace they have not known." The teaching by which God and men are brought to peace; because everything like is peaceable, and everything contrary hostile.
Rom 3:17 (quotation, high confidence)
Notes and citation
Summary: The way of peace is the teaching that reconciles God and men.
- Souter brackets pacaretur ("would be reconciled"); without it the clause has no verb, so the sense is supplied.
Notes on the original text
- Digital text corrected (OCR slip): bominibus → hominibus.
Cite (SBL): Pelagius, Comm. Rom. 3.17 (Souter, Texts and Studies 9.2 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-17
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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.
3.18Souter, Texts and Studies 9.2 2:31
Non est timor dei ante oculos eorum . In timore dei conclusit, quia si timorem dei semper ante oculos habuissent, non utique [tam grauiter] deliquissent : neque enim audet seruus domino praesente peccare.
"There is no fear of God before their eyes." He concluded with the fear of God, because if they had always had the fear of God before their eyes, they would surely not have sinned: for a servant does not dare to sin in his master's presence.
Rom 3:18 (quotation, high confidence) · Ps 36:1 (35:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Those who keep God's fear before their eyes do not sin.
- Souter brackets tam grauiter ("so gravely"); left out.
Notes on the original text
- Digital text corrected (OCR slip): ocubs → oculos; tarn → tam.
Cite (SBL): Pelagius, Comm. Rom. 3.18 (Souter, Texts and Studies 9.2 2:31; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-18
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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.
3.19Souter, Texts and Studies 9.2 2:31–32
Scimus autem quoniam quaecumque lex loquitur, his qui in lege sunt loquitur . Ne dicerent haec in psalmo de gentibus dicta, ostendit quae in lege dicta sunt his qui in lege sunt dici. quaeritur sane quo modo Iudaei dixerint non esse deum. non utique uerbo dixerunt, sed opere: [‘deum’] namque ‘confitentur se nosse, factis autem negant.’ ergo gentes hic non appellat, quia iam de illis talia dixerat in propria causa. Ut omne os obstruatur . Non solum gentium, sed etiam Iudaeorum, dum non habent unde gloriari. Et subditus fiat omnis mundus deo . In confessione peccati.
"Now we know that whatever the law says, it says to those who are in the law." Lest they say that these things in the psalm were said of the gentiles, he shows that what was said in the law is said to those who are in the law. The question is asked, of course, how the Jews said that there is no God. Not in word, surely, but in deed: for "they confess that they know him, but deny him by their deeds." So he does not here address the gentiles, because he had already said such things about them in their own case. "That every mouth may be stopped." Not only that of the gentiles, but also that of the Jews, since they have nothing to boast of. "And the whole world may become subject to God." In confession of sin.
Rom 3:19 (quotation, high confidence) · Titus 1:16 (quotation, high confidence) · Ps 14:1 (13:1 LXX) (allusion, medium confidence)
Notes and citation
Summary: The psalm's charges apply to the Jews too, who deny God by their deeds.
- The quotation is Titus 1:16; "there is no God" alludes to Ps 14:1. Souter brackets deum ("God") in the quotation; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip; OCR slips; word split in OCR): Sdmus → Scimus; quaeeumque lex bquitur, Ms qui in bge sunt bquitur → quaecumque lex loquitur, his qui in lege sunt loquitur; stmt → sunt; f confitentur → ‘confitentur; hie → hic; Vt omne os ob struatur → Ut omne os obstruatur; mbditus fiat omnia mundua → subditus fiat omnis mundus; peccatd → peccati.
Cite (SBL): Pelagius, Comm. Rom. 3.19 (Souter, Texts and Studies 9.2 2:31–32; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-19
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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.
3.20Souter, Texts and Studies 9.2 2:32
Quoniam non iustifica[bi]tur omnis caro ex operibus legis coram illo, Modo non iustifica[bi]tur. Siue: Opera legis circumcisionem dicit sabbatum et ceteras caerimonias, quae non tam ad iustitiam quam ad carnis laetitiam pertinebant. Per legem enim cognitio peccati. Non remissio, [nec] peccatum, sed cognitio. ideo enim per legem quid sit peccatum agnoscitur, quia aut in obliuione[m i]erat lex naturae aut ante legem litterae leuiora quaeque non cognoscebantur esse peccata, id est, quae aliis non nocebant, ut concupiscentia ebrietas et cetera huius[ce]modi.
"Because no flesh is justified by works of the law before him," It is not justified now. Or: by works of the law he means circumcision, the sabbath, and the other ceremonies, which pertained not so much to righteousness as to the gladness of the flesh. "For through the law is the knowledge of sin." Not remission, but knowledge. For what sin is is recognized through the law for this reason: because either the law of nature had passed into forgetfulness, or before the law of the letter all the lighter things were not known to be sins, that is, those which did no harm to others, such as covetousness, drunkenness, and other things of this kind.
Rom 3:20 (quotation, high confidence)
Notes and citation
Summary: Works of the law (circumcision, sabbath, ceremonies) do not justify; the law brings knowledge of sin.
- Souter brackets -bi- in iustificabitur (so "is justified," not "will be justified"), "nor sin" after "not remission," and -ce- in huiuscemodi; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; misread bracket): omnia caro → omnis caro; itto → illo; ob!iuione[m ijerat → obliuione[m i]erat.
Cite (SBL): Pelagius, Comm. Rom. 3.20 (Souter, Texts and Studies 9.2 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-20
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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.
3.21Souter, Texts and Studies 9.2 2:32
Nunc autem sine lege iustitia dei manifestata est . Sine lege litterae iustitia manifesta[ta], quae nobis gratis a deo donata est, non nostro labore quaesita, et apertius per exempla Christi euidentiora patefacta, quae lateba[n]t in lege. Testificata per legem et prophetas . Siue: Iustitia haec praedicata est a lege et prophetis in nouissimis temporibus esse uentura. Siue: Cognitio peccati a lege et prophetis testimonium accepit.
"But now without the law the righteousness of God has been manifested." Without the law of the letter the righteousness has been manifested which was given us freely by God, not sought by our own labor; and what lay hidden in the law has been opened more plainly by the clearer examples of Christ. "Witnessed by the law and the prophets." Or: this righteousness was proclaimed by the law and the prophets as coming in the last times. Or: the knowledge of sin received testimony from the law and the prophets.
Rom 3:21 (quotation, high confidence)
Notes and citation
Summary: God's righteousness, freely given and witnessed by the law and prophets, is now revealed.
- Souter brackets -ta in manifestata and the n of latebant; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR stray mark): Testijicata → Testificata; ■Siue → Siue.
Cite (SBL): Pelagius, Comm. Rom. 3.21 (Souter, Texts and Studies 9.2 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/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.
3.22Souter, Texts and Studies 9.2 2:32
Iustitia autem dei per fidem Christi Iesu [in omnes et] super omnes qui credunt [in eum], Qua creditur Christo. Non enim est distinctio inter Iudaeum et gent[il]em.
"But the righteousness of God through faith in Jesus Christ upon all who believe," That by which one believes in Christ. "For there is no distinction between Jew and gentile."
Rom 3:22 (quotation, high confidence)
Notes and citation
Summary: God's righteousness comes through faith to all believers without distinction.
- Souter brackets "unto all and" and "in him" in the lemma, and -il- in gentilem; left out.
Notes on the original text
- Digital text corrected (OCR slip; line number 20 leaked from the page): credunt 20 [in eum] → credunt [in eum]; distinction Inter → distinctio inter.
Cite (SBL): Pelagius, Comm. Rom. 3.22 (Souter, Texts and Studies 9.2 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-22
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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.
3.23Souter, Texts and Studies 9.2 2:32
Omnes enim peccauerunt et egent gloria dei . Quia non habent suam.
"For all have sinned and lack the glory of God." Because they do not have their own.
Rom 3:23 (quotation, high confidence)
Notes and citation
Summary: All have sinned and lack glory of their own.
Cite (SBL): Pelagius, Comm. Rom. 3.23 (Souter, Texts and Studies 9.2 2:32; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-23
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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.
3.24Souter, Texts and Studies 9.2 2:32–33
Iustificati gratis per gratiam ipsius. Sine legis operibus per baptismum, quo omnibus non merentibus gratis peccata donauit. Per redemptionem quae est in Christo Iesu. Qua nos redemit sanguine suo de morte, cui per peccatum uenditi fueramus, secundum Isaiam dicentem: ‘ peccatis uestris uenundati estis,’ quam mortem Christus euicit, qui non peccauit. omnes enim rei eramus mortis, cui se ille indebite tradidit, ut nos suo sanguine redimeret. unde propheta praedixerat : gratis uenundati estis, et sine pecunia redimemini.’ hoc est quia nihil pro uobis accepistis et Christi estis sanguine redimendi. simul illut notandum quia redemit nos, non emit, qui[a] ante per naturam ipsius fueramus, licet simus nostris ab eo alienati delictis. tunc sane fructuosa erit redemptio nostra, si peccare cessemus.
"Justified freely by his grace." Without works of the law, through baptism, by which he freely forgave the sins of all, who did not deserve it. "Through the redemption that is in Christ Jesus." By which he redeemed us with his blood from death, to which we had been sold through sin, according to Isaiah, who says: "By your sins you have been sold"; that death Christ overcame, who did not sin. For we were all liable to death, to which he handed himself over though he did not owe it, to redeem us by his blood. Hence the prophet had foretold: "You were sold for nothing, and you will be redeemed without money." That is: you received nothing for yourselves, and you are to be redeemed by the blood of Christ. At the same time this must be noted: that he redeemed us, he did not buy us, because before we were his by nature, although we have been estranged from him by our own offenses. Our redemption will indeed be fruitful then, if we cease to sin.
Rom 3:24 (quotation, high confidence) · Isa 50:1 (quotation, high confidence) · Isa 52:3 (quotation, high confidence)
Notes and citation
Summary: Sins are freely forgiven in baptism; Christ, sinless, redeemed by his blood those sold to death by sin.
- The quotations are Isa 50:1 and 52:3. Pelagius places the free forgiveness of sins in baptism; translated as written. Souter brackets the a of quia; left out.
Notes on the original text
- Digital text corrected (OCR slip): lustificati → Iustificati; uemmdati → uenundati; se ill© indebite → se ille indebite.
Cite (SBL): Pelagius, Comm. Rom. 3.24 (Souter, Texts and Studies 9.2 2:32–33; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-24
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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.
3.25Souter, Texts and Studies 9.2 2:33
Quern proposuit deus. In promptu ante oculos omnium posuit, ut qui redemi uult accedat. Propitiatorem fidei in sanguine ipsius [ad ostensionem iustitiae sitae']. Ut propitietur eis qui credunt se eius sanguine liberandos. facta erant]. Propter ea passus est Christus, ut propositum dei sedaret, quo tandem punire decreuerat peccatores.
"Whom God set forth." He placed him openly before the eyes of all, so that whoever wishes to be redeemed may come. "As a propitiator of faith in his blood." That he may be propitious to those who believe that they are to be freed by his blood. … had been done. For this reason Christ suffered: to appease the purpose of God by which he had at last decreed to punish sinners.
Rom 3:25 (quotation, high confidence)
Notes and citation
Summary: God set Christ forth openly; he suffered to turn aside God's decree to punish sinners.
- Souter brackets "for the showing of his righteousness" in the lemma; left out. Before "had been done" (facta erant]) the scan has lost text, probably the lemma of Rom 3:25b ("for the remission of former sins") with the start of its comment; marked "…".
Topics: Christology
Cite (SBL): Pelagius, Comm. Rom. 3.25 (Souter, Texts and Studies 9.2 2:33; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-25
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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.
3.26Souter, Texts and Studies 9.2 2:33–34
In sustentatione dei . Uult ostendere deum quidem ad hoc expectasse, ut tandem corrigerent[ur] delinquentes, illos uero, male usos patientia dei, ad maiora profecisse peccata. unde Iob ille iustissimus sui temporis ait de peccatore: ‘dedit illi deus locum paenitentiae, et ille abutitur eo in superbia.’ Ad ostensionem iustitiae suae in hoc tempore . Ut reuelaret iustitiam quae ex fide est. Ut sit ipse iustus [et] iustificans eum qui ex fide [est] Iesu Christi. Qui solus iustus inuentus est, et quem ipse iustificauerit, non ex operibus, sed ex fide.
"In the forbearance of God." He wishes to show that God waited for this, that offenders might at last correct themselves, but that they, having misused God's patience, advanced to greater sins. Hence Job, the most righteous man of his time, says of the sinner: "God gave him a place of repentance, and he abuses it in pride." "For the showing of his righteousness at this time." To reveal the righteousness that is from faith. "That he himself may be just and the justifier of him who is of the faith of Jesus Christ." He alone was found just; and whomever he justifies, he justifies not from works but from faith.
Rom 3:26 (quotation, high confidence) · Job 24:23 (quotation, medium confidence)
Notes and citation
Summary: God waited patiently for sinners and now reveals the righteousness of faith.
- The quotation is Job 24:23 in a Latin form. Souter brackets -ur in corrigerentur, et, and est; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): lob ill© iustissimus → Iob ille iustissimus; et ill© abutitur → et ille abutitur; lesu → Iesu; eat → est; quern → quem.
Cite (SBL): Pelagius, Comm. Rom. 3.26 (Souter, Texts and Studies 9.2 2:33–34; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-26
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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.
3.27Souter, Texts and Studies 9.2 2:34
Ubi est [ergo] gloriatio [tua]? exclusa est. Ad Iudaeum loquitur: [ubi est] in qua gloriabaris te operibus meruisse iustitiam? Per quam legem? factorum? non . ‘Est’: subauditur. Sed per legem [fi]dei. Legem dicit statutum fidei terminum, hoc est, Nouum Testamentum.
"Where is the boasting? It is excluded." He speaks to the Jew: the boasting in which you boasted that you had merited righteousness by works. "By what law? Of works? No." "It is" is understood. "But by the law of faith." He calls the fixed ordinance of faith a law, that is, the New Testament.
Rom 3:27 (quotation, high confidence)
Notes and citation
Summary: Boasting in works is excluded by the law of faith, the New Testament.
- Souter brackets ergo, tua ("your"), and "where is"; left out. He also brackets fi- in fidei; left out, that would give "the law of God," but the comment ("ordinance of faith") shows that "faith" is meant, so it is kept.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): ‘Est1: → ‘Est’:; [fi]cCei → [fi]dei.
Cite (SBL): Pelagius, Comm. Rom. 3.27 (Souter, Texts and Studies 9.2 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-27
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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.
3.28Souter, Texts and Studies 9.2 2:34
Arbitramur enim iustificari hominem per fidem sine operibus legis . ‘Certi sumus’ uel ‘iudicamus.’ Abutuntur quidam hoc loco ad destructionem operum iustitiae, solam fidem [baptizato] posse sufficere adfirmantes, cum idem alibi dicat apostolus: ‘et si habuero omnem fidem, ita ut montes transferam, caritatem autem non habeam, nihil mihi prodest,’ in qua caritate alio loco legis adserit plenitudinem contineri, dicens: ‘plenitudo legis est caritas.’ quod si haec eorum sensui uidentur esse contraria, sine quibus operibus [legis] apostolus iustificari hominem per fidem dixisse credendus est? scilicet circumcisionis uel sabbati et ceterorum huius[ce]modi, non absque iustitiae operibus, de quibus beatus Iacobus dicit: ‘fides sine operibus mortua est.’ hic autem de illo dicit, qui ad Christum ueniens sola, cum primum credit, fide saluatur. addendo autem ‘operibus legis,’ ostendit esse et[iam] gratiae opera[m] [,quae debent facere baptizati].
"For we hold that a man is justified by faith without works of the law." "We are certain," or "we judge." Some misuse this passage to destroy works of righteousness, asserting that faith alone can suffice, although the same apostle says elsewhere: "And if I have all faith, so that I move mountains, but do not have love, it profits me nothing"; and in another place he asserts that the fullness of the law is contained in this love, saying: "Love is the fullness of the law." If these seem contrary to their sense, without what works must the apostle be believed to have said that a man is justified by faith? Clearly without those of circumcision or the sabbath and others of this kind, not without works of righteousness, of which blessed James says: "Faith without works is dead." But here he speaks of the one who, coming to Christ, is saved by faith alone when he first believes. And by adding "works of the law," he shows that there are also works of grace.
Rom 3:28 (quotation, high confidence) · 1 Cor 13:2 (quotation, high confidence) · Rom 13:10 (quotation, high confidence) · Jas 2:26 (quotation, high confidence)
Notes and citation
Summary: Faith without works of the law saves the new believer, but works of righteousness and love remain necessary.
- Souter brackets baptizato ("for one baptized"), legis, -ce- in huiuscemodi, -iam in etiam, the m of operam, and "which the baptized must do"; left out.
Notes on the original text
- Digital text corrected (OCR misread quotation mark; OCR slip): ‘iudicamus.1 → ‘iudicamus.’; prodest,1 → prodest,’; caritas.1 → caritas.’; mortua est.1 → mortua est.’; hie → hic; legis,1 → legis,’.
Cite (SBL): Pelagius, Comm. Rom. 3.28 (Souter, Texts and Studies 9.2 2:34; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-28
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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.
3.29Souter, Texts and Studies 9.2 2:34–35
An Iudaeorum deus tantum? nonne et gentium? Numquit Iudaeos solos deus creauit, ut de ipsis solis curam gerat? nam et si gentes peccauerunt, et uos; et si uos conuertimini, et illi; si uobis uenit Christus ex lege promissus, et illis [similiter], nam frequenter prophetae etiam de eorum uocatione dixerunt. Immo et gentium. Pulchre modum seruauit in uerbis. immo dixit, ut ostenderet magis gentes, quia primi sancti non erant circumcisi, et Abraham ante circumcisionem iustus. et reddidit, ne Iudaeos excludere uideretur.
"Or is he the God of the Jews only? Is he not also of the gentiles?" Did God create the Jews alone, so that he should care for them alone? For if the gentiles sinned, so did you; and if you are converted, so are they; if the Christ promised in the law came to you, so he came to them; for the prophets often spoke of their calling too. "Yes, of the gentiles also." He kept measure fittingly in his words. He said "yes" to show that the gentiles have the greater claim, because the first saints were not circumcised, and Abraham was righteous before circumcision; and he added "also," so as not to seem to exclude the Jews.
Rom 3:29 (quotation, high confidence)
Notes and citation
Summary: God is the God of the gentiles too, as the uncircumcised first saints show.
- Souter brackets similiter ("likewise"); left out.
Notes on the original text
- Digital text corrected (OCR slip): ludaeorum → Iudaeorum.
Cite (SBL): Pelagius, Comm. Rom. 3.29 (Souter, Texts and Studies 9.2 2:34–35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-29
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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.
3.30Souter, Texts and Studies 9.2 2:35
Si quidem unus deus qui iustifica[ui]t. Utrique uni deo et uni Christo credidistis. Circumcisionem ex fide et praeputium per fidem. Sane unum est ‘ex fide’ et ‘per fidem,’ sed usus scripturarum hic est, ut [in] hisdem causis malint mutare quam repetere sermonem, sicut in Danihelo scriptum est: ‘propter Abraham seruum tuum et Isaac dilectum a te et Is[t]rahel sanctum tuum.’
"Since indeed it is one God who justifies." Both of you have believed in one God and one Christ. "The circumcision from faith and the uncircumcision through faith." Of course "from faith" and "through faith" are one thing, but the usage of the scriptures here is that in the same matters they prefer to vary the wording rather than repeat it, as it is written in Daniel: "For the sake of Abraham your servant and Isaac beloved by you and Israel your holy one."
Rom 3:30 (quotation, high confidence)
Notes and citation
Summary: "From faith" and "through faith" mean the same; Scripture varies its wording.
- The quotation is Dan 3:35 in the Greek additions (Prayer of Azariah 12). Souter brackets -ui- in iustificauit (so "justifies"), in, and a t in Istrahel; left out.
Notes on the original text
- Digital text corrected (OCR slip): hie → hic.
Extrabiblical texts: Pr Azar 12 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 3.30 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-30
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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.
3.31Souter, Texts and Studies 9.2 2:35
Legem ergo destruimus per fidem? absit! sed legem statuimus . Legem ergo quae circumcidi praecepit, superfluam iudicamus? absit! immo stare facimus, dum probamus uerum esse quod dixit, legem legi, testamentum testamento, circumcisionem circumcisioni successuram.
"Do we then destroy the law through faith? Far from it! Rather we establish the law." Do we then judge superfluous the law that commanded circumcision? Far from it! Rather we make it stand, as we prove true what it said: that law would succeed law, testament testament, and circumcision circumcision.
Rom 3:31 (quotation, high confidence)
Notes and citation
Summary: Faith establishes the law by fulfilling its prophecy of a new law and covenant.
Cite (SBL): Pelagius, Comm. Rom. 3.31 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/3-31
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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.