Exposition on Romans 6.1–7.25
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 6
6.1Souter, Texts and Studies 9.2 2:48–49
Quid ergo dicemus? permaneamus in peccato , ut gratia abundet?
"What then shall we say? Shall we remain in sin, so that grace may abound?"
Rom 6:1 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 6:1.
Notes on the original text
- Digital text corrected (OCR slips; word split in OCR): permanea - mus → permaneamus; ul gratia abundetf → ut gratia abundet?.
Cite (SBL): Pelagius, Comm. Rom. 6.1 (Souter, Texts and Studies 9.2 2:48–49; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-1
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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.
6.2Souter, Texts and Studies 9.2 2:49
absit! Ne non intellegentes dicerent : “ si gratia crescit in magnitudine delictorum, peccare debemus, ut possit magis ac magis gratia abundare.” absit! ego de illis dico quos ita fides inuenit, non de nobis qui iam mortui sumus peccato, ut gratiae uiueremus. Nam qui mortui sumus peccato , quo modo iterum uiuemus in illo? Uult tam firmum esse baptizatum tamque perfectum [, quasi qui quodam modo peccare non possit].
"Far from it!" Lest those who do not understand me say: "If grace grows with the greatness of offenses, we ought to sin, so that grace may abound more and more." Far from it! I speak of those whom faith found in that state, not of us who have already died to sin, so that we might live to grace. "For we who have died to sin, how shall we live in it again?" He wants the baptized person to be so firm and so perfect.
Rom 6:2 (quotation, high confidence)
Notes and citation
Summary: Believers have died to sin and must not sin that grace may abound; the baptized are to be firm and perfect.
- Souter brackets "as one who in a way cannot sin" at the end; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): absiU me → absit! Ne; mtellegentes → intellegentes; peccary → peccare; mu,iui → mortui; rrwdo → modo; perfectura → perfectum.
Topics: Baptism
Cite (SBL): Pelagius, Comm. Rom. 6.2 (Souter, Texts and Studies 9.2 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-2
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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.
6.3Souter, Texts and Studies 9.2 2:49
An ignoratis [, fratres ]?. Aut numquit nescitis ipsum baptismatis sacramentum? Quoniam quicumque baptizati sumus in Christo Iesu. Tribus modis baptismum accipitur in scripturis, aquae, spiritus sancti, qui et ignis est appellatus, et sanguinis in martyrio, de quo saluator [noster] dicebat: ‘baptisma habeo baptizari.’ In morte ipsius baptizati sumus . Ut illi commoreremur in baptismo.
"Or do you not know?" Or do you not know the very sacrament of baptism? "That all of us who have been baptized in Christ Jesus." Baptism is taken in three ways in the scriptures: of water; of the Holy Spirit, who is also called fire; and of blood in martyrdom, of which the Savior said: "I have a baptism to be baptized with." "We were baptized into his death." So that we might die with him in baptism.
Rom 6:3 (quotation, high confidence) · Luke 12:50 (quotation, high confidence) · Matt 3:11 (allusion, medium confidence)
Notes and citation
Summary: Baptism is of water, of the Spirit, and of blood; in it we die with Christ.
- Souter brackets fratres ("brothers") in the lemma and noster; left out.
Cite (SBL): Pelagius, Comm. Rom. 6.3 (Souter, Texts and Studies 9.2 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-3
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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.
6.4Souter, Texts and Studies 9.2 2:49
Consepulti enim sumus per baptismum cum illo in mortem, ut , quem ad modum Christus surrexit a mortuis per gloriam patris , ita et nos in nouitate uitae ambulemus. Ostendit nos propter ea ita baptizari, ut per mysterium consepeliamur Christo, criminibus morientes et renuntiantes pristinae uitae, ut, quo modo [pater] glorificatur in filii resurrectione[m], ita et per nostrae conuersationis nouitatem ab omnibus honoretur, ut ne signa quidem ueteris hominis agnoscantur in nobis, nec enim aliquit uelle aut cupere debemus, quod uolunt aut cupiunt qui nondum sunt baptizati, et quicumque athuc ueteris uitae erroribus implicantur.
"For we were buried with him through baptism into death, so that, as Christ rose from the dead through the glory of the Father, so we too may walk in newness of life." He shows that we are baptized in this way for this reason: that through the mystery we may be buried with Christ, dying to crimes and renouncing our former life; so that, as he is glorified in the resurrection of the Son, so he may also be honored by all through the newness of our way of life, so that not even the marks of the old man may be recognized in us. For we ought not to wish or desire anything that those wish or desire who are not yet baptized, and whoever are still entangled in the errors of the old life.
Rom 6:4 (quotation, high confidence)
Notes and citation
Summary: In baptism we are buried with Christ to live a new life free of the old man's marks.
- Souter brackets pater ("the Father") and the m of resurrectionem; left out.
Notes on the original text
- Digital text corrected (OCR slip): quern → quem; uitaey. → uitae,.
Topics: Baptism
Cite (SBL): Pelagius, Comm. Rom. 6.4 (Souter, Texts and Studies 9.2 2:49; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-4
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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.
6.5Souter, Texts and Studies 9.2 2:49–50
Si enim complantati [facti] sumus similitudini mortis eius, simul et resurrectionis erimus. Si consepulti sumus nunc, et tunc resurrectionis eius poterimus esse participes, et, si fuerimus noui et immutati [in] conuersatione, similiter noui et immutati erimus in gloria.
"For if we have been planted together in the likeness of his death, we shall also be of his resurrection." If we are buried with him now, we shall also then be able to share in his resurrection; and if we are new and changed in our way of life, we shall likewise be new and changed in glory.
Rom 6:5 (quotation, high confidence)
Notes and citation
Summary: Those who share Christ's death in a changed life will share his resurrection.
- Souter brackets facti and in; left out.
Cite (SBL): Pelagius, Comm. Rom. 6.5 (Souter, Texts and Studies 9.2 2:49–50; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-5
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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.
6.6Souter, Texts and Studies 9.2 2:50
Hoc scientes quia uetus homo noster. Qui ueterem hominem terrenum Adam imitando peccabat. Simul confixus est cruci. Per baptismum te cum Christo cruci fixum intellege, qui membrum de corpore eius effectus es. et ille quidem innoxium corpus adpendit, ut [tu] noxium suspendas a uitiis, in quo mysterio Moses serpentem aereum in deserto suspendit. Ut destruatur corpus peccati , ut ultra non seruiamus peccato. Hoc est, ut omnia uitia destruantur, quia unum uitium membrum est peccati, omnia corpus. Christus enim, non ex parte, sed integer est cruci fixus. Siue: Ut corpus nostrum destruatur a seruit[ut]e peccati, et fiat iustitiae mancipium quod solebat esse delicti : ‘omnis’ enim, ‘qui facit peccatum, seruus est peccati.’
"Knowing this, that our old man," Who sinned by imitating the old, earthly man Adam. "Was crucified with him." Understand that you were crucified with Christ through baptism, you who have been made a member of his body. And he indeed hung up an innocent body, so that you might hang up your guilty body away from vices; in this mystery Moses hung up the bronze serpent in the desert. "That the body of sin may be destroyed, so that we may no longer serve sin." That is, that all vices may be destroyed, because one vice is a member of sin, all of them its body. For Christ was crucified not in part, but whole. Or: that our body may be destroyed from the slavery of sin, and what used to be the property of offense may become that of righteousness: for "everyone who commits sin is a slave of sin."
Rom 6:6 (quotation, high confidence) · Num 21:9 (allusion, high confidence) · John 8:34 (quotation, high confidence)
Notes and citation
Summary: In baptism the old man, who imitated Adam, is crucified with Christ, so that every vice is destroyed.
- Souter brackets tu and -ut- in seruitute; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips): nosier → noster; mnoxium → innoxium; ‘ omnia 5 enim, ‘ qui f acit → ‘omnis’ enim, ‘qui facit.
Topics: Baptism
Cite (SBL): Pelagius, Comm. Rom. 6.6 (Souter, Texts and Studies 9.2 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-6
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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.
6.7Souter, Texts and Studies 9.2 2:50
Qui enim mortuus est, iustificatus est a peccato. Hoc est, alienatus est a peccato: mortuus enim omnino non peccat. ita et ‘qui natus est de deo, non peccat ’ : cruci fixus enim, omnibus membris dolore occupatis, peccare uix poterit.
"For he who has died has been justified from sin." That is, he has been estranged from sin: for one who is dead does not sin at all. So too "he who is born of God does not sin": for one who is crucified, with all his members seized by pain, will hardly be able to sin.
Rom 6:7 (quotation, high confidence) · 1 John 5:18 (quotation, high confidence)
Notes and citation
Summary: One who has died with Christ is estranged from sin.
Notes on the original text
- Digital text corrected (OCR misread quotation mark): c qui natus → ‘qui natus.
Cite (SBL): Pelagius, Comm. Rom. 6.7 (Souter, Texts and Studies 9.2 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-7
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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.
6.8Souter, Texts and Studies 9.2 2:50
Si enim mortui sumus cum Christo , credimus quia [simul] etiam uiuemus cum illo. Si commortui non sumus, nec conuiuemus, quia eius non sumus membra.
"For if we have died with Christ, we believe that we shall also live with him." If we have not died with him, neither shall we live with him, because we are not his members.
Rom 6:8 (quotation, high confidence)
Notes and citation
Summary: Only those who die with Christ will live with him.
- Souter brackets simul; left out.
Cite (SBL): Pelagius, Comm. Rom. 6.8 (Souter, Texts and Studies 9.2 2:50; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-8
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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.
6.9Souter, Texts and Studies 9.2 2:50–51
Scientes quod Christus surgens ex mortuis iam non moritur: mors in eum iam non dominabitur. Ita et nos, si hic uoluntate mortui fuerimus, secundam non timebimus mortem. Siue: Iam non potestis iterum baptizari, quia Christus non potest pro uobis iterum cruci figi, sicut dicit ad Hebraeos: ‘inpossibile est eos qui semel inluminati sunt,’ et cetera, quibus non paenitentiam negat, sed iterationem baptismi diffitetur.
"Knowing that Christ, rising from the dead, dies no more: death will no longer have dominion over him." So we too, if we die here by our will, shall not fear the second death. Or: you cannot now be baptized again, because Christ cannot be crucified again for you, as he says to the Hebrews: "It is impossible for those who have once been enlightened," and the rest; in which he does not deny them repentance but denies the repetition of baptism.
Rom 6:9 (quotation, high confidence) · Heb 6:4 (quotation, high confidence) · Rev 2:11 (allusion, low confidence)
Notes and citation
Summary: As Christ dies no more, baptism cannot be repeated, though repentance remains.
- Pelagius reads Heb 6:4–6 as forbidding a second baptism, not repentance.
Notes on the original text
- Digital text corrected (OCR misread punctuation; OCR misread quotation mark; OCR slip): hie → hic; itemm → iterum; Hebraeos i c inpossibile → Hebraeos: ‘inpossibile; sunt/ → sunt,’.
Topics: Baptism
Cite (SBL): Pelagius, Comm. Rom. 6.9 (Souter, Texts and Studies 9.2 2:50–51; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-9
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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.
6.10Souter, Texts and Studies 9.2 2:51
Quod enim mortuus est peccato, mortuus est semel . Quia ‘ipse peccata nostra portauit’ et pro nobis doluit, ne de cetero peccaremus. Quod autem uiuit , [uiuit] deo . Uiuit in gloria deitatis. Ita et uos existimate mortuos uos quidem [esse] peccato , uiuentes autem deo in Christo Iesu . Quasi membra eius, semel uos scitote commortuos, debere iam semper uiuere deo in Christo, in quo uita nostra absconsa est aput deum, quem induti eius sequamur exemplum.
"For in that he died to sin, he died once." Because "he himself bore our sins" and suffered for us, so that we should not sin any further. "But in that he lives, he lives to God." He lives in the glory of the Godhead. "So you too consider yourselves dead to sin, but alive to God in Christ Jesus." As his members, know that you, who have once died with him, must now always live to God in Christ, in whom our life is hidden with God; having put him on, let us follow his example.
Rom 6:10 (quotation, high confidence) · Rom 6:11 (quotation, high confidence) · 1 Pet 2:24 (quotation, high confidence) · Col 3:3 (allusion, high confidence)
Notes and citation
Summary: Christ died once to sin; his members, having died with him, must always live to God.
- The section covers Rom 6:10–11. Souter brackets the repeated uiuit and esse; left out.
Notes on the original text
- Digital text corrected (OCR slip; verse number 11 leaked from the page; OCR slips): llltaet uos existirmte → Ita et uos existimate; lesu → Iesu; quern → quem.
Cite (SBL): Pelagius, Comm. Rom. 6.10 (Souter, Texts and Studies 9.2 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-10
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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.
6.12Souter, Texts and Studies 9.2 2:51
Igitur non regnet peccatum in uestro mortali corpore, ad oboediendum illi . In corpore mortali uiuite ut immortales : quo modo [autem] regnet in corpore peccatum exposuit, per oboedientiam scilicet et consensum.
"Therefore do not let sin reign in your mortal body, so that you obey it." In the mortal body, live as immortals. And he has explained how sin reigns in the body: namely, through obedience and consent.
Rom 6:12 (quotation, high confidence)
Notes and citation
Summary: Sin reigns in the body through obedience and consent.
- Souter brackets autem; left out.
Notes on the original text
- Digital text corrected (word split in OCR): cor pore → corpore.
Cite (SBL): Pelagius, Comm. Rom. 6.12 (Souter, Texts and Studies 9.2 2:51; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-12
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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.
6.13Souter, Texts and Studies 9.2 2:51–52
Sed neque exhibeatis membra uestra arma iniquitatis peccato . Unum quodque membrum, si officium suum in malos usus uerterit, arma iniquitatis efficitur ad iustitiam expugnandam. simul notandum quod homo membra [sua] cui uelit parti exhibeat per arbitrii libertatem. Sed exhibete uos deo, tamquam ex mortuis uiuentes . Tamquam qui iam resurrexeritis, quia tunc nec carnaliter uiuitur nec peccatur. Et membra uestra arma iustitiae deo . Ut oculus qui ante uidebat ad concupiscendum, [nunc uideat nudum ad uestiendum]. sic [etiam de] reliquis membris aduerte.
"But do not present your members as weapons of iniquity to sin." Each member, if it turns its office to evil uses, becomes a weapon of iniquity for attacking righteousness. At the same time it is to be noted that a human being presents his members to whichever side he wishes, through the freedom of choice. "But present yourselves to God as alive from the dead." As those who have already risen, because then one neither lives carnally nor sins. "And your members as weapons of righteousness to God." As the eye that before looked in order to covet. So consider the other members.
Rom 6:13 (quotation, high confidence)
Notes and citation
Summary: By free choice a person gives his members to sin or to righteousness.
- "Freedom of choice" translates arbitrii libertas. Souter brackets sua, "now looks at the naked in order to clothe him" (so the comparison is left unfinished), and etiam de; left out.
Notes on the original text
- Digital text corrected (OCR slip; running head and line number leaked from the page; word split in OCR): us us → usus; time → tunc; PEIiAGI EXPOSITIO [vi 14membris → membris.
Cite (SBL): Pelagius, Comm. Rom. 6.13 (Souter, Texts and Studies 9.2 2:51–52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-13
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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.
6.14Souter, Texts and Studies 9.2 2:52
Peccatum , inquit, non dominabitur in uobis : non enim estis sub lege . Non uos uincet peccatum: non enim estis paruuli, sed perfecti, quasi pedagogus puero [dicat] : “ noli facere uitium sermonis : non enim [athuc] audis grammaticum, sed oratorem.’ Siue: ‘Non [dominabitur’ pro non] debet dominari.’ Sed sub gratia. Gratia[m] uincendi et doctrinam praebuit [et] exemplum [, insuper et uirtutem per spiritum sanctum].
"Sin," he says, "will not have dominion over you: for you are not under the law." Sin will not defeat you: for you are not little children but grown, as if a tutor were to say to a boy: "Do not commit a fault of speech: for you are not hearing the grammarian but the orator." Or: "It ought not to have dominion." "But under grace." Grace provided teaching and example for conquering.
Rom 6:14 (quotation, high confidence)
Notes and citation
Summary: Under grace, which gives teaching and example, believers are mature and should not be ruled by sin.
- Pelagius describes grace here as teaching and example; translated as written. Souter brackets the further words "and besides, strength through the Holy Spirit," as well as dicat, athuc, et, the m of gratiam, and "will have dominion' for 'not"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR slips; line number leaked from the page): pedagogue → pedagogus; orator em.5 5 Siue → oratorem.’ Siue; Gratiafm] → Gratia[m].
Cite (SBL): Pelagius, Comm. Rom. 6.14 (Souter, Texts and Studies 9.2 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-14
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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.
6.15Souter, Texts and Studies 9.2 2:52
Quid ergo? peccabimus, quoniam non sumus sub lege , sed sub gratia? Ne dicerent: “ergo, cessante uindicta legis, impune peccabimus.” Absit! Si peccatis, sub gratia non eritis.
"What then? Shall we sin because we are not under the law but under grace?" Lest they say: "Then, since the law's punishment has ceased, we shall sin with impunity." "Far from it!" If you sin, you will not be under grace.
Rom 6:15 (quotation, high confidence)
Notes and citation
Summary: Those who sin are not under grace.
Cite (SBL): Pelagius, Comm. Rom. 6.15 (Souter, Texts and Studies 9.2 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-15
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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.
6.16Souter, Texts and Studies 9.2 2:52
Nescitis quoniam cui exhibuistis uos seruos ad oboediendum, serui estis eius cui oboedi[s]tis, siue peccati [in mortem ] siue oboeditionis iustitiae? Si uolueritis peccatis seruire, incipi[e]tis legis sententiae subiacere, quae uindicat in peccantes : si autem iustitiae oboedieritis, non estis sub lege, sed sub gratia.
"Do you not know that to whom you present yourselves as slaves for obedience, you are slaves of him whom you obey, whether of sin or of obedience to righteousness?" If you choose to serve sins, you will begin to be subject to the sentence of the law, which punishes sinners; but if you obey righteousness, you are not under the law but under grace.
Rom 6:16 (quotation, high confidence)
Notes and citation
Summary: Serving sin brings one under the law's sentence; obeying righteousness, under grace.
- Souter brackets "unto death" in the lemma and letters of oboedistis, incipietis; left out.
Notes on the original text
- Digital text corrected (OCR slip): Nesdtis → Nescitis; exkibuistis → exhibuistis; send → serui; Bed → sed.
Cite (SBL): Pelagius, Comm. Rom. 6.16 (Souter, Texts and Studies 9.2 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-16
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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.
6.17Souter, Texts and Studies 9.2 2:52
Gratias autem deo quod fuistis serui peccati[s]. ‘Fuistis,’ inquit, non ‘estis.’ Sed oboedistis ex corde. Hoc est, fideliter. In ea forma doctrinae in qua[m] traditi estis:
"But thanks be to God that you were slaves of sin." "You were," he says, not "you are." "But you obeyed from the heart." That is, faithfully. "In that form of teaching in which you were handed over:"
Rom 6:17 (quotation, high confidence)
Notes and citation
Summary: The Romans were once slaves of sin but obeyed the gospel from the heart.
Notes on the original text
- Digital text corrected (OCR misread bracket; word split in OCR; misread bracket): pec cati{s\ → peccati[s]; qua[m\ → qua[m].
Cite (SBL): Pelagius, Comm. Rom. 6.17 (Souter, Texts and Studies 9.2 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-17
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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.
6.18Souter, Texts and Studies 9.2 2:52
nunc uero liberati a peccato , serui fac[ti] estis iustitiae . In doctrin[a] e[t] exemplo Christi, qui non solum peccata sed etiam occasiones auferri docuit delictorum.
"and now, set free from sin, you have been made slaves of righteousness." In the teaching and example of Christ, who taught that not only sins but even the occasions of offenses are to be removed.
Rom 6:18 (quotation, high confidence)
Notes and citation
Summary: Freed from sin, believers serve righteousness by Christ's teaching and example.
Notes on the original text
- Digital text corrected (OCR slip): liberate → liberati.
Cite (SBL): Pelagius, Comm. Rom. 6.18 (Souter, Texts and Studies 9.2 2:52; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-18
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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.
6.19Souter, Texts and Studies 9.2 2:52–53
Humanum dico propter infirmitatem carnis uestrae . si[cut] enim exhibuistis membra uestra seruire inmunditiae et iniquitati ad iniquitatem , ita nunc exhibete membra [uestra] seruire [iustitiae] in sanctificationem. Humanum dico, quia nondum ad plenum potestis audire ‘diuinum.’ cum enim multo magis debeatis seruire iustitiae quam peccato ante seruistis, ego tamen concedo infirmitati uestrae ut tantum iustitiae seruiatis. Siue: Ita humana etiam ratione digna loquor, quod omnes mecum sentire possint, et nullus abnuere. [‘ exhibuistis membra uestra ’ ideo dicit, ] quia quitquit anima carnaliter [e]gerit, carni deputatur; si autem caro spiritale opus faciat, totus homo efficitur spiritalis: aut ita ut est illut : ‘ corpus quod corrumpitur adgrauat animam.’ nos [sane] exhibuimus membra nostra seruire peccato, non, sicut Manichaei dicunt naturam corporis insertum habere peccatum.
"I speak in human terms because of the weakness of your flesh. For as you presented your members to serve uncleanness and iniquity unto iniquity, so now present your members to serve unto sanctification." I speak in human terms, because you cannot yet fully hear "divine" terms. For although you ought to serve righteousness much more than you served sin before, I nevertheless concede to your weakness that you serve righteousness only so much. Or: I speak things worthy even of human reason, which all can perceive with me and none can deny. Whatever the soul does carnally is reckoned to the flesh; but if the flesh does a spiritual work, the whole man becomes spiritual; or as in that saying: "The body, which is corrupted, weighs down the soul." We presented our members to serve sin, not, as the Manichaeans say, because the nature of the body has sin implanted in it.
Rom 6:19 (quotation, high confidence)
Notes and citation
Summary: Paul asks as much service of righteousness as was given to sin; sin is in the use of the members, not in the body's nature, against the Manichaeans.
- The quotation is Wis 9:15. Souter brackets uestra, iustitiae ("to righteousness") in the lemma, "He says 'you presented your members' for this reason," sane, and letters of sicut and egerit; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; OCR stray mark; word split in OCR; words run together in OCR): si[cut] enim exkibuistis → si[cut] enim exhibuistis; adiniquitatem → ad iniquitatem; ita- nunc → ita nunc; sanctificatio nem → sanctificationem; Humanumdico → Humanum dico; Ioquor → loquor; [ejgerit → [e]gerit; aminam → animam.
Extrabiblical texts: Wis 9:15 (Wisdom of Solomon [in RC, EO, ETH canons]; quotation)
Cite (SBL): Pelagius, Comm. Rom. 6.19 (Souter, Texts and Studies 9.2 2:52–53; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-19
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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.
6.20Souter, Texts and Studies 9.2 2:53
Cum enim essetis serui peccati , liberi eratis iustitiae . Hoc est, in nullo ei penitus seruientes, ita et nunc liberi estote ab omni peccato.
"For when you were slaves of sin, you were free from righteousness." That is, serving it in nothing at all; so now also be free from all sin.
Rom 6:20 (quotation, high confidence)
Notes and citation
Summary: As once wholly free of righteousness, now be wholly free of sin.
Notes on the original text
- Digital text corrected (OCR slip): semi → serui.
Cite (SBL): Pelagius, Comm. Rom. 6.20 (Souter, Texts and Studies 9.2 2:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-20
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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.
6.21Souter, Texts and Studies 9.2 2:53
Quern ergo fructum habuistis aliquando [in his] in quibus nunc erubescitis? nam finis illorum mors est:
"What fruit then did you have at that time, of which you are now ashamed? For the end of those things is death:"
Rom 6:21 (quotation, high confidence)
Notes and citation
Summary: Lemma of Rom 6:21.
- Souter brackets in his ("in the things"); left out. The comment follows in the next section.
Notes on the original text
- Digital text corrected (OCR slip): embesdtis → erubescitis.
Cite (SBL): Pelagius, Comm. Rom. 6.21 (Souter, Texts and Studies 9.2 2:53; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-21
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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.
6.22Souter, Texts and Studies 9.2 2:53–54
nunc uero liberati a peccato , serui autem [facti] deo . Nullus sine dubio fructus est in ea re quae per paenitentiam erubescitur. omnis enim qui cognoscit bonitatem, in pristinis actibus erubescit: quicumque autem iustitiam erubescit, fructus eius ignorat. ergo qui peccant nec in praesenti aliquem fructum habent, et mortem perpetuam in futuro percipiunt: qui uero seruiunt deo, et in praesenti fructum habent, donum spiritus sancti, et in futuro uitam aeternam. Aliter: Qualem fructum in actione illius rei habuistis, in cuius etiam recordatione uerecundia est? Habetis fructum uestrum in sanctificatione, finem uero uitam aeternam . Hoc ipsum iam fructus est quod uiuitis sanctificati per baptismum.
"but now, set free from sin, and slaves to God." Without doubt there is no fruit in a thing of which one is ashamed through repentance. For everyone who knows goodness is ashamed of his former acts; but whoever is ashamed of righteousness does not know its fruits. So those who sin have no fruit in the present and receive perpetual death in the future; but those who serve God both have fruit in the present, the gift of the Holy Spirit, and in the future eternal life. Otherwise: what kind of fruit did you have in doing that thing, at the very memory of which there is shame? "You have your fruit in sanctification, and the end, eternal life." This itself is already fruit, that you live sanctified through baptism.
Rom 6:22 (quotation, high confidence)
Notes and citation
Summary: Sin bears no fruit but shame and death; serving God bears the Spirit's gift now and eternal life later.
- Souter brackets facti in the lemma; left out.
Notes on the original text
- Digital text corrected (OCR slip; OCR slips; words run together in OCR): nuncuero → nunc uero; semi → serui; sanctified tione → sanctificatione; aetemam → aeternam.
Cite (SBL): Pelagius, Comm. Rom. 6.22 (Souter, Texts and Studies 9.2 2:53–54; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-22
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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.
6.23Souter, Texts and Studies 9.2 2:54
Stipendium enim peccati mors [est]. Qui peccato militat, remunerationem accipi[e]t mortem. Gratia autem dei uita aeterna. Non dixit similiter: ‘stipendia iustitiae,’ quia non erat ante quam remuneraretur in nobis: non enim nostro labore quaesita est, sed dei munere condonata. In Christo Iesu domino nostro. [In Christo] e[s]t siue gratia siue uita.
"For the wages of sin is death." He who soldiers for sin will receive death as his pay. "But the grace of God is eternal life." He did not say likewise "the wages of righteousness," because it was not in us before it was rewarded: for it was not sought by our labor, but granted as God's gift. "In Christ Jesus our Lord." Whether grace or life.
Rom 6:23 (quotation, high confidence)
Notes and citation
Summary: Sin pays death; eternal life is God's gift, not earned.
- Souter brackets est in the lemma, the e of accipiet, and "In Christ" and the s of est in the last comment (which therefore reads only "and whether grace or life"); left out.
Notes on the original text
- Digital text corrected (OCR slip): aetema → aeterna; vostro → nostro.
Cite (SBL): Pelagius, Comm. Rom. 6.23 (Souter, Texts and Studies 9.2 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/6-23
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
Chapter 7
7.1Souter, Texts and Studies 9.2 2:54
An ignoratis, fratres? scientibus enim legem loquor, quia lex dominatur homini [in] quanto tempore uiuit. Hinc incipit difficultatem legis ostendere, ut illos hortetur ad gratiam sine eius timore transire. [‘ quanto tempore uiuit’ :] homo siue lex homini[s].
"Or do you not know, brothers? For I speak to those who know the law, that the law has dominion over a man as long as he lives." Here he begins to show the difficulty of the law, so as to urge them to pass over to grace without fear of it. Either the man, or the law of the man.
Rom 7:1 (quotation, high confidence)
Notes and citation
Summary: Paul begins to show the burden of the law to encourage passing to grace.
- The last comment explains who "lives": Souter brackets the repeated lemma words "as long as he lives" before it and the s of hominis; left out. He also brackets in in the lemma.
Notes on the original text
- Digital text corrected (OCR slips; words run together in OCR): ignoratis,fratres ? sdentibu8 → ignoratis, fratres? scientibus; temporeuiuit → tempore uiuit; legisostendere → legis ostendere.
Cite (SBL): Pelagius, Comm. Rom. 7.1 (Souter, Texts and Studies 9.2 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-1
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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.
7.2Souter, Texts and Studies 9.2 2:54
Nam quae sub uiro est mulier , uiuente uiro ligata est legi: si autem fuerit mortuus uir [eius], soluta est a lege uiri. Per conparationem, legis mandatum uirum appellat, [et plebem uel animam mulierem,] ut ostendat legem sine effectu uindictae quasi mortuam nobis iam mortificatis impedire non posse quo minus ex integro ad Christum, qui resurrexit a mortuis, transeamus, quae merito nobis uiueret, si inueniret quod punire posset in nobis.
"For the woman who is under a husband is bound to the law while her husband lives; but if the husband dies, she is released from the law of the husband." By way of comparison he calls the commandment of the law the husband, to show that the law, being without power to punish and as it were dead to us who have been put to death, cannot prevent us from passing over wholly to Christ, who rose from the dead; the law would rightly live for us if it found something in us that it could punish.
Rom 7:2 (quotation, high confidence)
Notes and citation
Summary: As a widow is freed from her husband, believers dead to the law may pass to Christ.
- Souter brackets eius and "and the people or the soul the wife"; left out.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Pelagius, Comm. Rom. 7.2 (Souter, Texts and Studies 9.2 2:54; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-2
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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.
7.3Souter, Texts and Studies 9.2 2:54–55
Igitur , uiuente uiro uocabitur adultera , si fuerit iuncta alteri uiro: si autem mortuus fuerit uir eius , liberata est a lege [uiri] [ita] ut non sit adultera, si fuerit cum alio uiro. Quam diu uiuit uir, tam diu illi secundum eius solius necesse est uiuere uoluntatem: cum autem illo mortuo alii uiro mulier fuerit copulata, iam non illi secundum prioris [sui] uiri consuetudinem est uiuendum.
"Therefore, while her husband lives, she will be called an adulteress if she is joined to another man; but if her husband dies, she is freed from the law, so that she is not an adulteress if she is with another man." As long as the husband lives, so long must she live according to his will alone; but when, after his death, the woman has been joined to another man, she no longer has to live according to the custom of her former husband.
Rom 7:3 (quotation, high confidence)
Notes and citation
Summary: A wife who joins another man while her husband lives is an adulteress; after his death she is free.
- Souter brackets uiri, ita, and sui; left out.
Topics: Marriage, Divorce and remarriage
Cite (SBL): Pelagius, Comm. Rom. 7.3 (Souter, Texts and Studies 9.2 2:54–55; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-3
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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.
7.4Souter, Texts and Studies 9.2 2:55
Itaque , fratres mei, et uos mortificati estis legi. Noluit iuxta comparationem legem illis dicere mortuam, sed quod inter Iudaeos dicere non audebat, intellectui dereliquit. Per corpus Christi. Commoriendo Christo, qui damnauit peccatum in carne. Ut sitis alterius . [Subauditur: ‘urn’]. Qui ex mortuis resurrexit [uiri] ut fructificemus deo. Hic deo fructificat qui in operibus iustitiae in pomorum modum primitus [in carne est qui uoluptate carnis ducitur et legi dei oboedire prohibetur, quia non potest duobus dominis seruire. nunc autem gratia sancti spiritus docti passiones uincere, in carne non sumus, quia mortui sumus legi, quae doctrinam gratiae non continet] in flore[m erumpit], deinde in fructu[m proficit], postremo ad summam peruenit maturitatem : nullus enim fructus semper in flore est. [seruitus noua est non diligere mundum neque ea quae in mundo sunt, et carnis curam non facere in concupiscentiis. lex enim bona terrae promittens, nouerit nutrire amatorum carnis desideria. iuste autem discipuli Iesu legi mortui sunt qui mundo abrenuntiauerunt. ]
"So, my brothers, you also have been put to death to the law." He did not want to tell them, as the comparison would require, that the law was dead; but what he did not dare to say among Jews he left to be understood. "Through the body of Christ." By dying with Christ, who condemned sin in the flesh. "So that you may belong to another, who rose from the dead, so that we may bear fruit for God." He bears fruit for God who in works of righteousness, like a fruit tree, is first in flower, then in fruit, and at last reaches full ripeness: for no fruit is always in flower.
Rom 7:4 (quotation, high confidence) · Rom 8:3 (quotation, high confidence)
Notes and citation
Summary: Dead to the law with Christ, believers belong to the risen one and ripen in works of righteousness.
- Souter brackets several passages here, left out: "Understand 'man'"; uiri; the verbs "bursts" and "advances" in the comparison; a passage on Rom 7:5 ("He is in the flesh who is led by the pleasure of the flesh and kept from obeying God's law ... we are not in the flesh, because we have died to the law, which does not contain the teaching of grace"); and a closing passage on renouncing the world ("The new service is not to love the world ... the disciples of Jesus who renounced the world are rightly dead to the law").
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip; line number 6 leaked from the page; OCR slip; words run together in OCR; misread bracket; OCR slip): mortijicati → mortificati; diceres → dicere; qui 6 damnauit peccatum in carnet → qui damnauit peccatum in carne.; Quiexmortuis resurrexit[uiri\ut fructijicemus → Qui ex mortuis resurrexit [uiri] ut fructificemus; Hie → Hic; [in came est → [in carne est; fructufm proficit] → fructu[m proficit].
Cite (SBL): Pelagius, Comm. Rom. 7.4 (Souter, Texts and Studies 9.2 2:55; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-4
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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.
7.5Souter, Texts and Studies 9.2 2:55–57
Cum enim essemus in carne , passiones peccatorum quae per legem erant operabantur in membris nostris. Cum essemus in carnali conuersatione [uerbi gratia], passio concupiscentiae operabatur in oculis, et [in] ceteris omnem concupiscentiam. [Omnem] quae fuerat [a] lege prohibita. Sine lege enim peccatum mortuum erat. Paene lex in obliuionem ierat naturalis, quae [prius] suggerebat quid esset peccatum. idcirco lex litterae superducta est ut commemoraret oblitos.
"For when we were in the flesh, the passions of sins, which were through the law, worked in our members." When we were in a carnal way of life, the passion of concupiscence worked in the eyes, and in the other members every concupiscence, which had been forbidden by the law. "For without the law sin was dead." The natural law had almost passed into oblivion, which suggested what sin was; therefore the law of the letter was brought in, to remind those who had forgotten.
Rom 7:5 (quotation, high confidence) · Rom 7:8 (quotation, high confidence)
Notes and citation
Summary: Passions worked in the members; the law of the letter was given to remind people of the forgotten natural law.
- The section runs from Rom 7:5 to 7:8; the lemmas of 7:6–8a do not appear in the staged text. Souter brackets uerbi gratia ("for example"), in, Omnem, a, and prius ("formerly"); left out.
Notes on the original text
- Digital text corrected (OCR slip): came → carne; peccaiorum → peccatorum; concujnscentiam → concupiscentiam.
Cite (SBL): Pelagius, Comm. Rom. 7.5 (Souter, Texts and Studies 9.2 2:55–57; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-5
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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.
7.9Souter, Texts and Studies 9.2 2:57
Ego autem uiuebam aliquando sine lege . Quasi iustus et liber uiuere me putabam. Siue: [Interim] uel in praesenti uiuebam. At ubi uenit mandatum. In fine[m pro] obliuionis recognitum est peccatum adueniente mandato, ut omnis qui illut fecerit, mortuum se esse cognoscat. Peccatum reuixit . Quia uixerat per scientiam naturalem et mortuum fuerat per obliuionem, ideo dicitur reuixisse per legem.
"But I was once alive without the law." I thought I was living as one righteous and free. Or: I was living in the present. "But when the commandment came." At the end of the forgetting, sin was recognized when the commandment came, so that everyone who did it might know that he was dead. "Sin revived." Because it had lived through natural knowledge and had died through forgetfulness, it is therefore said to have revived through the law.
Rom 7:9 (quotation, high confidence)
Notes and citation
Summary: Sin, forgotten, revived when the commandment made it known.
- Souter brackets Interim and "m pro"; left out.
Notes on the original text
- Digital text corrected (OCR misread bracket): finefm pro] → fine[m pro].
Cite (SBL): Pelagius, Comm. Rom. 7.9 (Souter, Texts and Studies 9.2 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-9
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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.
7.10Souter, Texts and Studies 9.2 2:57
Ego autem mortuus sum . Quia iam sciens praeuaricaui. Et inuentum est mihi mandatum quod erat in uitam , hoc esse in mortem . Quod custoditum proficiebat ad uitam, neglectum duxit ad mortem. Nam peccatum occasione accepta per mandatum seduxit me et per illut occidit [me]. Itaque lex quidem sancta et mandatum sanctum et iustum et bonum . Contra impugnatores legis et contra eos qui iustitiam a bonitate secernunt, lex [et] bona et sancta dicitur et gratia iusta : nisi enim abundauerit iustitia uestra. sed et deus non numquam in Uetere bonus et in Nouo dicitur iustus : pater iuste,’ ait dominus. hoc contra Marcioni[s]tas.
"But I died." Because, now knowing, I transgressed. "And the commandment which was unto life was found to be unto death for me." What led to life when kept led to death when neglected. "For sin, taking occasion through the commandment, seduced me and through it killed." "So the law indeed is holy, and the commandment holy and just and good." Against the assailants of the law and against those who separate justice from goodness, the law is called both good and holy, and grace just: "for unless your righteousness abounds." And God is sometimes called good in the Old Testament and just in the New: "Righteous Father," says the Lord. This is against the Marcionites.
Rom 7:10 (quotation, high confidence) · Rom 7:11 (quotation, high confidence) · Rom 7:12 (quotation, high confidence) · Matt 5:20 (quotation, high confidence) · John 17:25 (quotation, high confidence)
Notes and citation
Summary: The law is holy and good; against the Marcionites, justice and goodness belong to the one God of both Testaments.
- The section covers Rom 7:10–12. Souter brackets me ("me") after "killed," et, and the s of Marcionistas; left out. The Marcionites set a just God of the Old Testament against a good God of the New.
Notes on the original text
- Digital text corrected (OCR misread brackets; verse number 12 leaked from the page; OCR slip; verse number 11 leaked from the page): neglectum duxit ad mortem, ll Nam → neglectum duxit ad mortem. Nam; \me\. \2itaque → [me]. Itaque; abundauent → abundauerit.
Topics: Heresy
Cite (SBL): Pelagius, Comm. Rom. 7.10 (Souter, Texts and Studies 9.2 2:57; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-10
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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.
7.13Souter, Texts and Studies 9.2 2:57–58
Quod ergo bonum est, mihi mors est? absit! Non mihi ipsa causa mortis exsistit, sed ego qui peccando inuenio mortem. Sed peccatum, ut appareat peccatum , per bonum mihi operatum est mortem . Per bonam legem reuelatur peccatum et ab ipsa punitur. Ut fiat supra modum [ipsum] peccatum delinquens per mandatum [legis]. Ante legem modum habebat per ignorantiam: supra modum est cum scienter admittitur.
"Did then what is good become death to me? Far from it!" It is not itself the cause of death to me, but I am, who find death by sinning. "But sin, that it might appear sin, worked death in me through what is good." Through the good law sin is revealed, and by it sin is punished. "So that sin might become beyond measure sinful through the commandment." Before the law it had a measure, through ignorance; it is beyond measure when it is committed knowingly.
Rom 7:13 (quotation, high confidence)
Notes and citation
Summary: The good law is not the cause of death; it reveals sin, which becomes worse when committed knowingly.
- Souter brackets ipsum and legis; left out.
Notes on the original text
- Digital text corrected (OCR slips): apparent peecatum → appareat peccatum.
Cite (SBL): Pelagius, Comm. Rom. 7.13 (Souter, Texts and Studies 9.2 2:57–58; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-13
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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.
7.14Souter, Texts and Studies 9.2 2:58
Scimus autem quia lex spiritalis est. Quae spiritalia mandat, [nunc ex persona eius qui aetatem legitimam habet sermo profertur. qui enim dicit quia lex spiritalis est, se ipsum condemnat propria uoluntate peccantem. unde adiecit: ‘ego autem carnalis sum uenundatus sub peccato.’ ostendit quia cum esset liber, ipse se uenundauit peccato. quid enim iterum dicit?] Ego autem carnalis sum . Ego, quicumque legem accipio et carnaliter uiuere consueui. Uenundatus sub peccato . quod enim operor non intellego: non enim quod uolo, [hoc]
"For we know that the law is spiritual." Since it commands spiritual things. "But I am carnal." I, whoever receives the law and has become accustomed to living carnally. "Sold under sin. For what I do I do not understand: for not what I will,"
Rom 7:14 (quotation, high confidence) · Rom 7:15 (quotation, high confidence)
Notes and citation
Summary: Paul speaks as anyone who has received the law but is used to living carnally.
- Souter brackets hoc and a passage left out here: "Now the discourse is spoken in the person of one who has reached the age for the law. For he who says that the law is spiritual condemns himself as sinning by his own will; hence he added: 'But I am carnal, sold under sin.' He shows that, though he was free, he sold himself to sin. For what does he say next?"
Notes on the original text
- Digital text corrected (OCR slips): Sdmu8 → Scimus.
Cite (SBL): Pelagius, Comm. Rom. 7.14 (Souter, Texts and Studies 9.2 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-14). (abbreviation not yet checked)
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Translation: Translated by Claude (Opus) from Souter's Latin text (Texts and Studies 9.2, 1926); no public-domain or FOTC English exists, so each batch was re-read against the Latin.
7.15Souter, Texts and Studies 9.2 2:58
ago, sed quod odi , illud facio . [Uenundatus quasi] propositus peccato, ut, si consilium eius accepero, ipsius seruus efficiar, sponte memet ipse subiciens ; et iam quasi inebriatus consuetudine peccatorum, ignoro quid facio: ‘quod enim operor, non intellego.’ Siue : Ita pronuntiandum : e[r]go non intellego malum esse quod [quodam modo] inuitus admitto.
"do I do, but what I hate, that I do." Set before sin, so that, if I accept its counsel, I become its slave, subjecting myself of my own accord; and now, as if drunk with the habit of sins, I do not know what I am doing: "for what I do, I do not understand." Or it is to be pronounced thus: I do not understand that what I commit unwillingly is evil.
Rom 7:15 (quotation, high confidence)
Notes and citation
Summary: The habit of sin, freely chosen, makes one act as if drunk.
- Souter brackets "Sold, as it were," the r of ergo (giving "I" rather than "so"), and quodam modo ("in a way"); left out.
Cite (SBL): Pelagius, Comm. Rom. 7.15 (Souter, Texts and Studies 9.2 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-15
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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.
7.16Souter, Texts and Studies 9.2 2:58
Si ergo quod odi , illut facio , consentio legi [quoniam bona]. Si ipsum malum nolo facere quod committo, utique cum lege sentio, quae mala et non uult et prohibet. potest autem et ita intellegi: Si pecco, [se]ueritati legis me ipse subicio.
"If then I do what I hate, I agree with the law." If I do not wish to do the very evil that I commit, I certainly agree with the law, which both does not want evils and forbids them. It can also be understood thus: If I sin, I subject myself to the truth of the law.
Rom 7:16 (quotation, high confidence)
Notes and citation
Summary: Not wanting the evil one does is agreement with the law.
- Souter brackets "that it is good" in the lemma and se- in seueritati (giving "truth" rather than "severity"); left out.
Cite (SBL): Pelagius, Comm. Rom. 7.16 (Souter, Texts and Studies 9.2 2:58; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-16
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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.
7.17Souter, Texts and Studies 9.2 2:58–59
Nunc autem iam non ego illut operor . Ante consuetudinem ergo libens ego ipse faciebam. Sed quod habitat in me peccatum . Habitat quasi hospes et quasi aliut in alio, non quasi unum, ut accidens scilicet, non naturale.
"But now it is no longer I who do it." Before the habit, then, I myself did it willingly. "But sin that dwells in me." It dwells as a guest, as one thing in another, not as one thing with it: as an accident, that is, not as something natural.
Rom 7:17 (quotation, high confidence)
Notes and citation
Summary: Sin dwells in a person as an accident, not as part of nature.
- Pelagius calls indwelling sin an accident, not natural; translated as written.
Cite (SBL): Pelagius, Comm. Rom. 7.17 (Souter, Texts and Studies 9.2 2:58–59; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-17
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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.
7.18Souter, Texts and Studies 9.2 2:59
Nam scio quoniam non [in]habitat in me, hoc est in carne mea , bonum. Non dixit : ‘Non est caro mea bona.’ Nam uelle adiacet mihi. Est uoluntas, sed non est effectus, quia carnalis consuetudo uoluntati resistit. Perficere autem bonum non inuenio. Non me uideo facere.
"For I know that good does not dwell in me, that is, in my flesh." He did not say: "My flesh is not good." "For to will is present with me." The will is there, but not the effect, because carnal habit resists the will. "But to accomplish the good I do not find." I do not see myself doing it.
Rom 7:18 (quotation, high confidence)
Notes and citation
Summary: The will to good is present, but carnal habit resists it.
Notes on the original text
- Digital text corrected (OCR misread bracket; OCR slip): sdo → scio; \in]habitat → [in]habitat; Perjicere → Perficere.
Cite (SBL): Pelagius, Comm. Rom. 7.18 (Souter, Texts and Studies 9.2 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-18
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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.
7.19Souter, Texts and Studies 9.2 2:59
Non enim quod uolo [bonum, hoc ] facio, sed quod nolo malum, hoc ago. Sicut, uerbi gratia, si quis iam diu iurare consueuit, etiam cum non optat incurrit.
"For I do not do what I will, but the evil I do not will, that I do." As, for example, someone who has long been accustomed to swear falls into it even when he does not wish to.
Rom 7:19 (quotation, high confidence)
Notes and citation
Summary: Habit makes one do the evil one does not want, like a habitual swearer.
- Souter brackets "good, this" in the lemma; left out.
Cite (SBL): Pelagius, Comm. Rom. 7.19 (Souter, Texts and Studies 9.2 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-19
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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.
7.20Souter, Texts and Studies 9.2 2:59
Si autem quod nolo, hoc ago, non ego illut operor , sed quod habitat in me peccatum. Non ego, quia [uelut] inuitus, sed consuetudo peccati, quam tamen necessitatem ipse mihi par[a]ui. Inuenio igitur legem uolenti mihi bonum facere, quia mihi inest malum. Si ego uolo, inuenio mihi legem bonum facere contra adiacens [mihi] malum.
"But if I do what I do not will, it is no longer I who do it, but sin that dwells in me." Not I, because I do it unwillingly, but the habit of sin, a necessity that I nevertheless prepared for myself. "I find then a law, when I will to do good, that evil is present with me." If I will, I find for myself a law to do good against the evil that is present.
Rom 7:20 (quotation, high confidence) · Rom 7:21 (quotation, high confidence)
Notes and citation
Summary: The habit of sin is a necessity the sinner made for himself.
- The section covers Rom 7:20–21. Souter brackets uelut, the a of paraui, and mihi; left out.
Notes on the original text
- Digital text corrected (verse number 21 leaked from the page): Zllnuenio → Inuenio.
Cite (SBL): Pelagius, Comm. Rom. 7.20 (Souter, Texts and Studies 9.2 2:59; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-20
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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.
7.22Souter, Texts and Studies 9.2 2:59–60
Condelector enim [ uoluntate ] legi dei secundum interiorem hominem. [Interior homo est rationabilis et intellegibilis anima, quae consentit legi dei; lex enim eius est rationabiliter uiuere et non duci inrationabilium animalium passionibus: exterior uero est corpus nostrum; eius autem lex prudentia carnis est, quae docet edere et potare et ceteris uti luxuriis, quae repugnant [rationi], et si superauerint, legi peccati subiciunt: si enim ita est, sicut quidam aestimant, quia quod nolumus hoc facimus, numquam dixisset: ‘uideo aliam legem repugnantem in membris meis legi mentis meae.’] Consentio legi secundum mentem.
"For I delight in the law of God according to the inner man." I agree with the law according to the mind.
Rom 7:22 (quotation, high confidence)
Notes and citation
Summary: The mind consents to God's law.
- Souter brackets uoluntate ("by will") in the lemma and a long passage, left out: "The inner man is the rational and intelligent soul, which consents to the law of God, whose law is to live rationally and not be led by the passions of irrational animals; the outer man is our body, whose law is the prudence of the flesh, which teaches eating, drinking, and other indulgences that fight against reason and, if they prevail, subject one to the law of sin. For if it were so, as some think, that we do what we do not will, he would never have said: 'I see another law in my members fighting against the law of my mind.'"
Notes on the original text
- Digital text corrected (running head and line number leaked from the page): uideo PELAGI EXPOSmO [vii 23aliam → uideo aliam.
Cite (SBL): Pelagius, Comm. Rom. 7.22 (Souter, Texts and Studies 9.2 2:59–60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-22
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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.
7.23Souter, Texts and Studies 9.2 2:60
Uideo autem aliam legem in membris meis repugnantem. Desideria consueta, uel persuasionem inimici, Legi mentis meae. Conscientiae scilicet naturali, uel legi diuinae quae in mente consistit. Et captiuum me ducentem in lege peccati quod est in membris meis . In consuetudine delictorum.
"But I see another law in my members, fighting." Habitual desires, or the persuasion of the enemy. "Against the law of my mind." Namely the natural conscience, or the divine law that resides in the mind. "And leading me captive in the law of sin which is in my members." In the habit of offenses.
Rom 7:23 (quotation, high confidence)
Notes and citation
Summary: The law in the members is the habit of sin fighting conscience.
Notes on the original text
- Digital text corrected (OCR slip): TJideo → Uideo.
Cite (SBL): Pelagius, Comm. Rom. 7.23 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-23
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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.
7.24Souter, Texts and Studies 9.2 2:60
Infelix ego homo! quis me liberabit de corpore mortis huius? Ego qui sic detineor, quis me liberabit de consuetudine mortifera corporali?
"Wretched man that I am! Who will deliver me from the body of this death?" I who am held in this way, who will deliver me from the deadly bodily habit?
Rom 7:24 (quotation, high confidence)
Notes and citation
Summary: The one held by habit cries out for deliverance.
Notes on the original text
- Digital text corrected (OCR slips; word split in OCR): Infdix ego homo! auis me liberdbit de cor pore → Infelix ego homo! quis me liberabit de corpore.
Cite (SBL): Pelagius, Comm. Rom. 7.24 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-24
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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.
7.25Souter, Texts and Studies 9.2 2:60
Gratia dei per Iesum Christum dominum nostrum . [Gratia Iiberat] quem lex non potuit liberare. numquitnam Paulus nondum erat dei gratia liberatus? unde probatur quia ex alterius persona loquatur [apostolus, non in sua], Igitur ego ipse mente seruio legi dei . Recapitulat ut concludat. Carne autem legi peccati . Homo carnalis duplex est quodam modo et in semet ipso diuisus.
"The grace of God through Jesus Christ our Lord." The one whom the law could not free. Had Paul not yet been freed by the grace of God? From this it is proved that he speaks in the person of another. "So then I myself with the mind serve the law of God." He recapitulates in order to conclude. "But with the flesh the law of sin." The carnal man is in a way double and divided in himself.
Rom 7:25 (quotation, high confidence)
Notes and citation
Summary: Grace frees where the law could not; Paul speaks in another's person, not his own.
- Souter brackets "Grace frees" (the start of the first comment) and "the apostle, not in his own"; left out.
Notes on the original text
- Digital text corrected (OCR slip): quern → quem; Came → Carne.
Cite (SBL): Pelagius, Comm. Rom. 7.25 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/pelagius-expositiones-romanos/7-25
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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.