# Exposition on Romans - Author: [Pelagius](https://sophiascriptura.com/fathers/authors/pelagius/) - Latin title: *Expositio in epistulam ad Romanos* - Date: ca. 405–410 (approximate) - Source: Alexander Souter, ed., Pelagius's Expositions of Thirteen Epistles of St Paul, vol. 2: Text and Apparatus Criticus, Texts and Studies 9.2 (Cambridge: Cambridge University Press, 1926) (Latin text: A. Souter (Texts and Studies 9.2, 1926); OCR of the Vrije Universiteit Amsterdam scan, read by Tesseract) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Editions and translations: Alexander Souter, Pelagius's Expositions of Thirteen Epistles of St Paul, 3 vols., Texts and Studies 9 (Cambridge, 1922–1931) - Work page: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/ - Passages: 397 ## Romans 1:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-1 - Source: Souter, Texts and Studies 9.2 2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's new name, his calling himself a servant after Christ's humility, and the meaning of "gospel." ### Latin text Paulus. Quaerimus quare Paulus scribat, cum Saulus ante[a] sit uocatus ? quod ex more sanctorum fecisse credendus est, qui in uirtutibus proficientes mutato nomine sunt uocati, ut essent etiam ipso nomine noui, ut Abraham et Sarra et Cefas. Seruum Iesu Christi . A seruo coepit, ut exemplum nobis humilitatis ostenderet, quasi imitator eius, qui ‘exinaniuit se ipsum formam serui accipiens, et humiliauit se [ipsum] factus oboediens usque ad mortem: propter quod et deus illum exaltauit.’ ita hic per fidele primum seruitium meruit apostolatum. Uocatus apostolus. [Iam in praescientia ad hoc uocatus ut esset apostolus.] Segregatus . Sicut in Actibus Apostolorum spiritus sanctus dicit: ‘segregate mihi Barnaban et Saulum ad opus quod elegi eos.’ In euangelium dei. Euangelium latine bona adnuntiatio dicitur, natiuitatis scilicet Christi, passionis resurrectionis et in caelum ascensionis. ### English translation (Claude) "Paul." We ask why he writes "Paul," when he was earlier called Saul. He must be believed to have done this after the custom of the saints, who, as they advanced in virtues, were called by a changed name, so that they might be new even in their very name, like Abraham and Sarah and Cephas. "A servant of Jesus Christ." He began with "servant" to show us an example of humility, as an imitator of him who "emptied himself, taking the form of a servant, and humbled himself, becoming obedient unto death; for which reason God also exalted him." So this man too earned the apostleship by faithful service first. "Called an apostle." "Set apart." As the Holy Spirit says in the Acts of the Apostles: "Set apart for me Barnabas and Saul for the work to which I have chosen them." "For the gospel of God." "Gospel" is called in Latin "good announcement": namely, of the birth of Christ, of his passion, resurrection, and ascension into heaven. ### Scripture references - Rom 1:1: quotation, high confidence - Phil 2:7: quotation, high confidence - Phil 2:8: quotation, high confidence - Phil 2:9: quotation, high confidence - Acts 13:2: quotation, high confidence ### Translation notes - Souter brackets the comment on "called an apostle" ("Already in foreknowledge called for this, that he should be an apostle") and the word ipsum; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.1 (Souter, Texts and Studies 9.2 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-1). ## Romans 1:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-2 - Source: Souter, Texts and Studies 9.2 2:8 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel was promised by God's own prophets in holy Scripture, against the Manichaeans. ### Latin text Quod ante[a] promiserat per prophetas. Ostendit se Christum non alium praedicare quam cuius euangelium prophetae promiserant ab Hierusalem esse uenturum. Suos in scripturis sanctis. Ipsos adserit dei prophetas esse, et illas scripturas sanctas quae de Christo antea cecinerunt. uerum [tamen] totus hic locus contra Manichaeos facit, ubi dicit quod [et] ante euangelium sit promissum et per prophetas dei et in sanctis scripturis et quod Christus secundum carnem ex Dauid stirpe, id est Maria uirgine, sit creatus, secundum quod praedixerat Esaias. ### English translation (Claude) "Which he had promised beforehand through the prophets." He shows that he preaches no other Christ than the one whose gospel the prophets had promised would come from Jerusalem. "His, in the holy scriptures." He asserts that they are God's own prophets, and that those scriptures are holy which sang of Christ beforehand. This whole passage, however, tells against the Manichaeans, where he says that the gospel was promised beforehand, both through the prophets of God and in the holy scriptures, and that Christ was created according to the flesh from the stock of David, that is, from the virgin Mary, as Isaiah had foretold. ### Scripture references - Rom 1:2: quotation, high confidence - Isa 7:14: allusion, medium confidence ### Translation notes - Souter brackets tamen and et; left out. The Manichaeans rejected the Old Testament prophets. ### Citation (SBL) Pelagius, Comm. Rom. 1.2 (Souter, Texts and Studies 9.2 2:8; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-2). ## Romans 1:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-3 - Source: Souter, Texts and Studies 9.2 2:8–9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is Son by nature, and "made" only according to the flesh, against Photinus and Arius. ### Latin text De filio suo. Multi filii gratia, hic natura, cuius etiam in carne natiuitas dissimilis ceteris inuenitur [eo quod sancta Maria uirgo et concepit et peperit]. Qui factus est [ei] ex semine Dauid. Factus per spiritum [sanctum]. Secundum carnem. Addendo secundum carnem et Fotinum extinxit et Arrium. si enim secundum carnem factus est, secundum uerbi utique substantiam non est factus. ### English translation (Claude) "Concerning his Son." Many are sons by grace; he is Son by nature, and even his birth in the flesh is found unlike that of others. "Who was made from the seed of David." Made through the Spirit. "According to the flesh." By adding "according to the flesh" he extinguished both Photinus and Arius: for if he was made according to the flesh, then according to the substance of the Word he was certainly not made. ### Scripture references - Rom 1:3: quotation, high confidence ### Translation notes - Souter brackets "because holy Mary, a virgin, both conceived and gave birth," ei ("for him") in the lemma, and sanctum ("Holy" Spirit); left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.3 (Souter, Texts and Studies 9.2 2:8–9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-3). ## Romans 1:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-4 - Source: Souter, Texts and Studies 9.2 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ was destined to rise first and open the way of resurrection to God's sons. ### Latin text Qui praedestinatus est filius dei in uirtute . ‘Ut sit in omnibus ipse primatum tenens.’ Secundum spiritum sanctificationis ex resurrectione mortuorum. Secundum spiritum sanctificationis praedestinatus, ut prior omnibus [in] incorruptibilitatis uirtute resurgeret et uiam resurrectionis dei filiis aperiret, de quibus ipse dicit quia filii dei sunt, cum sint filii resurrectionis.’ Iesu Christi domini nostri . Non omnium resurgentium, sed ad Christum pertinentium, in ipso Christo resurrectionis forma portenditur. ### English translation (Claude) "Who was predestined Son of God in power." "That in all things he himself may hold the first place." "According to the Spirit of sanctification, from the resurrection of the dead." He was predestined according to the Spirit of sanctification, so that he might rise before all in the power of incorruptibility and open the way of resurrection to the sons of God, of whom he himself says that they are sons of God, since they are sons of the resurrection. "Jesus Christ our Lord." Not of all who rise, but of those who belong to Christ: in Christ himself the form of the resurrection is foreshown. ### Scripture references - Rom 1:4: quotation, high confidence - Col 1:18: quotation, high confidence - Luke 20:36: allusion, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 1.4 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-4). ## Romans 1:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-5 - Source: Souter, Texts and Studies 9.2 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace came in baptism and apostleship by the Spirit's sending, so that the nations might obey faith rather than the law. ### Latin text Per quem accepimus gratiam et apostolatum. Gratia[m] in baptismo, apostolatum, quando ab spiritu sancto directus est . apostolus enim graece latine dicitur missus. Per oboedientiam fidei in omnibus gentibus. [In omnibus gentibus] apostolatum accepi[t], ut [iam] non legi sed fidei oboedirent. Pro nomine eius. Uice nominis eius fungimur, ut ipse ait : ‘ sicut misit me pater, et ego mitto uos,’ et iterum: ‘qui uos recepit me recepit. ### English translation (Claude) "Through whom we have received grace and apostleship." Grace in baptism; apostleship when he was sent by the Holy Spirit: for "apostle" in Greek is "one sent" in Latin. "For the obedience of faith among all nations." I received the apostleship so that they might obey not the law but faith. "For his name." We act in place of his name, as he himself says: "As the Father sent me, I also send you," and again: "He who receives you receives me." ### Scripture references - Rom 1:5: quotation, high confidence - John 20:21: quotation, high confidence - Matt 10:40: quotation, high confidence ### Translation notes - Souter brackets "among all nations" (repeated in the comment), the final t of accepit (so "I received," not "he received"), and iam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.5 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-5). ## Romans 1:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-6 - Source: Souter, Texts and Studies 9.2 2:9 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's apostleship extends to the Romans. ### Latin text In quibus estis et uos uocati Iesu Christi . Et in uobis, id est Romanis, apostolatum accepimus. ### English translation (Claude) "Among whom you too are called of Jesus Christ." And among you, that is, the Romans, we have received the apostleship. ### Scripture references - Rom 1:6: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 1.6 (Souter, Texts and Studies 9.2 2:9; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-6). ## Romans 1:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-7 - Source: Souter, Texts and Studies 9.2 2:9–10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans are saints by God's calling, not by merit; the greeting recalls the free forgiveness of sins. ### Latin text Omnibus qui sunt Romae in caritate dei. Hoc est omnibus credentibus, quos aequaliter diligi[t]deus sine acceptione personae Iud[a]eiuelGr[a]eci. Uocatis sanctis. Sanctis uocatione dei, non merito sancti[tatis]. Gratia uobis et pax a deo patre nostro et domino Iesu Christo Talis est ubique salutatio eius, ut et commemoret beneficia dei, et [ea] optet in nobis integra permanere, quia et gratis nobis peccata remissa sunt et ‘reconciliati sumus deo per mortem filii eius/ commonet etiam pacificos esse debere unam eandemque gratiam consecutos. [huc usque praefatio.] ### English translation (Claude) "To all who are at Rome in the love of God." That is, to all believers, whom God loves equally, without respect to the person of Jew or Greek. "Called saints." Saints by God's calling, not holy by merit. "Grace to you and peace from God our Father and the Lord Jesus Christ." Such is his greeting everywhere, so that he both recalls God's benefits and prays that they remain whole in us, because our sins were forgiven us freely and "we were reconciled to God through the death of his Son"; he also reminds us that those who have obtained one and the same grace ought to be peacemakers. ### Scripture references - Rom 1:7: quotation, high confidence - Rom 5:10: quotation, high confidence ### Translation notes - Souter brackets ea and the closing remark "Thus far the preface"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.7 (Souter, Texts and Studies 9.2 2:9–10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-7). ## Romans 1:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-8 - Source: Souter, Texts and Studies 9.2 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul thanks God for the Romans' faith, famous because Rome had served the gods of all nations. ### Latin text Primum quidem gratias ago deo meo per Iesum Christum . Natura deus omnium est, merito et uoluntate paucorum, ut deus Abraham,’ secundum quod hic suum nominat deum. Pro omnibus uobis. Non pro Iudaeis solis. Quia fides uestra praedicatur in uniuerso mundo . Prudenter laudat ut prouocet ad profectum. Siue : Quia omni mundo mirum fuit [Romanos] credidisse, qui[a] idolorum nimia fuerant cultura possessi, ita ut omnium gentium diis quas uicerant deseruirent. sed et simpliciter eam fidem laudasse credendus est, cuius nunc deuotio demonstratur. ### English translation (Claude) "First, I thank my God through Jesus Christ." By nature he is the God of all, by merit and will the God of few, as "the God of Abraham"; accordingly Paul here calls him his God. "For all of you." Not for the Jews alone. "Because your faith is proclaimed in the whole world." He praises prudently, to spur them to progress. Or: because it was a wonder to the whole world that they had believed, who had been possessed by an excessive worship of idols, so that they served the gods of all the nations they had conquered. But he must also be believed to have simply praised that faith whose devotion was now being shown. ### Scripture references - Rom 1:8: quotation, high confidence - Exod 3:6: allusion, medium confidence ### Translation notes - Souter brackets Romanos; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.8 (Souter, Texts and Studies 9.2 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-8). ## Romans 1:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-9 - Source: Souter, Texts and Studies 9.2 2:10 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul serves God with his whole heart in the gospel. ### Latin text Testis enim mihi est deus cui seruio in spiritu meo in euangelio filii eius . Hoc est: in toto corde meo et prompta deuotione dese[r]uio ; ‘si enim uolens hoc ago, mercedem habeo.’ Siue : Uerbum hic spiritum nominauit, ut est illud: ‘uerbo domini caeli firmati sunt, et spiritu oris eius omnis uirtus eorum.’ Quod sine intermissione memoriam uestri facio ### English translation (Claude) "For God is my witness, whom I serve in my spirit in the gospel of his Son." That is: I serve with my whole heart and ready devotion; "for if I do this willingly, I have a reward." Or: here he called the word "spirit," as in that saying: "By the word of the Lord the heavens were established, and all their power by the spirit of his mouth." "That without ceasing I make mention of you ### Scripture references - Rom 1:9: quotation, high confidence - 1 Cor 9:17: quotation, high confidence - Ps 33:6 (32:6 LXX): quotation, high confidence ### Translation notes - The last lemma continues in the next section. ### Citation (SBL) Pelagius, Comm. Rom. 1.9 (Souter, Texts and Studies 9.2 2:10; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-9). ## Romans 1:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-10 - Source: Souter, Texts and Studies 9.2 2:10–11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul prays to come to Rome if God wills, to strengthen them and be comforted by their shared faith. ### Latin text [semper] in orationibus meis obsecrans . Hic et ostendit se omnia ex dilectione dicturum, ut libentius audiatur, et dat exemplum sine intermissione orandi. Si [quo modo] tandem aliquando prosperum iter habeam in uoluntate dei ueniendi ad uos. desidero enim uidere uos. [Si] qualibet ratione ad uos quandoque perueniam in uoluntate dei. aliter enim prosperum iter non habeo nisi me uoluntas dei, quae omnia nouit, illo direxerit ubi aliquem habeam fructum. unde in Actibus Apostolorum legimus eos alio ire uolentes alio destinatos. Siue: Secundum illud Iacobi: ‘si dominus uoluerit et si uixerimus, faciemus hoc aut illud.’ Ut aliquid inpertiar uobis gratiae spiritalis ad confirmandos uos . Hic ostendit quo modo eos superius laudauerit, qui[a] ad confirmandum aliquid gratiae indigent spiritalis. Id est simul consolari uobiscum per eam quae inuicem est fidem uestram atque meam . Ut per communem fidem in inuicem consolemur. ### English translation (Claude) in my prayers, beseeching." Here he both shows that he will say everything out of love, so that he may be heard more willingly, and gives an example of praying without ceasing. "If at last at some time I may have a prosperous journey by the will of God, to come to you. For I long to see you." By whatever means I may at some time come to you by the will of God. For otherwise I do not have a prosperous journey, unless the will of God, which knows all things, directs me where I may have some fruit. Hence we read in the Acts of the Apostles that they wished to go one way and were directed another. Or: according to that saying of James: "If the Lord wills and we live, we will do this or that." "That I may impart to you something of spiritual grace to strengthen you." Here he shows in what sense he praised them above, since they need something of spiritual grace for strengthening. "That is, to be comforted together with you through the faith that is in one another, yours and mine." That we may be comforted by one another through the common faith. ### Scripture references - Rom 1:10: quotation, high confidence - Rom 1:11: quotation, high confidence - Rom 1:12: quotation, high confidence - Acts 16:7: allusion, medium confidence - Jas 4:15: quotation, high confidence ### Translation notes - The section covers Rom 1:10–12. Souter brackets semper ("always") and quo modo in the lemma, Si in the comment, and the final -a of quia; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.10 (Souter, Texts and Studies 9.2 2:10–11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-10). ## Romans 1:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-13 - Source: Souter, Texts and Studies 9.2 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's visit was delayed because he was occupied elsewhere; fruit means the reward of labor. ### Latin text Non enim arbitror ignorare uos, fratres , quia saepe proposui uenire ad uos. Per commeantes enim fratres audire potuistis. Et prohibitus sum usque adhuc . ‘ Prohibitus ’ hic occupatus accipitur [,dum aliis prouinciis praedicaret, sicut ipse exponit in fine epistulae, dicens: propter quod [et] impediebar plurimum uenire ad uos’]. Ut aliquem fructum habeam et in uobis . Mercedem laboris sui nominat fructum. Sicut et in ceteris gentibus . Subauditur: ‘habeo.’ ### English translation (Claude) "For I do not think you are unaware, brothers, that I have often proposed to come to you." You could have heard it through the brothers who travel back and forth. "And I have been hindered until now." "Hindered" is here taken as "occupied." "That I may have some fruit among you also." He calls the reward of his labor "fruit." "As also among the other nations." "I have" is understood. ### Scripture references - Rom 1:13: quotation, high confidence ### Translation notes - Souter brackets the explanation "while he preached in other provinces, as he himself explains at the end of the letter, saying: 'This is why I was very much hindered from coming to you'" (Rom 15:22); left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.13 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-13). ## Romans 1:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-14 - Source: Souter, Texts and Studies 9.2 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul owes the gospel to wise Greeks and unwise barbarians alike. ### Latin text Graecis ac barbaris sapientibus et insipientibus. Sapientes Graecos [apud quos omnis philosophia est], barbaros insipientes appellat. Debitor sum: ### English translation (Claude) "To Greeks and barbarians, to wise and unwise." He calls the Greeks wise and the barbarians unwise. "I am a debtor;" ### Scripture references - Rom 1:14: quotation, high confidence ### Translation notes - Souter brackets "among whom is all philosophy" after "Greeks"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.14 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-14). ## Romans 1:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-15 - Source: Souter, Texts and Studies 9.2 2:11 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul is ready to preach at Rome as to the wise. ### Latin text ita quod in me est promptus sum . Hoc est ‘paratus.’ Et uobis qui Romae estis euangelizare. Aeque sapientibus ut Graecis. ### English translation (Claude) "so, as far as it lies in me, I am ready." That is, "prepared." "To preach the gospel to you also who are at Rome." To the wise equally, as to the Greeks. ### Scripture references - Rom 1:15: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 1.15 (Souter, Texts and Studies 9.2 2:11; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-15). ## Romans 1:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-16 - Source: Souter, Texts and Studies 9.2 2:11–12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gospel of the crucified Lord is no shame, unlike the pagan myths of Jupiter, and is God's saving power. ### Latin text Non enim erubesco [super] euangelium . Hoc ad taxationem suptiliter pertinet paganorum, qui, cum non erubescant credere deum suum Iouem propter immanem libidinem in animalia inrationabilia et insensibile aurum esse mutatum, nobis erubescendum putant dominum nostrum propter salutem imaginis suae in carne suscepta credere cruci fixum, cum in altero horrendum sit dedecus, in altero insigne pietatis atque uirtutis. simul et illos haereticos tangit, qui haec tamquam indigna deo refugiunt, [ut hominem indueret, quem pro salute humani generis passioni traderet,] non intellegentes nihil dignius creatori quam creaturae suae salutem curare,’ maxime cum ipse per haec naturae suae detrimentum quasi inpassibilis sentire non possit. Uirtus enim dei est in salutem , Nulla maior uirtus est quam quae deuicta morte homini perditam reddidit uitam. Omni credenti [in eo], Quamuis infirmitas incredulis uideatur. Iudaeo primum et Graeco, ### English translation (Claude) "For I am not ashamed of the gospel." This subtly bears on the censure of the pagans, who are not ashamed to believe that their god Jupiter, because of his monstrous lust, was changed into irrational animals and senseless gold, and yet think we ought to be ashamed to believe that our Lord, for the salvation of his image, was crucified in the flesh he had taken up; whereas in the one case there is horrible disgrace, in the other a signal mark of goodness and virtue. At the same time he also touches those heretics who shrink from these things as unworthy of God, not understanding that nothing is more worthy of the Creator than to care for the salvation of his creature, especially since he himself, being impassible, cannot suffer any loss to his nature through these things. "For it is the power of God unto salvation." No power is greater than that which conquered death and gave back to man the life he had lost. "To everyone who believes." Although it seems weakness to unbelievers. "To the Jew first and to the Greek," ### Scripture references - Rom 1:16: quotation, high confidence ### Translation notes - Souter brackets super in the lemma, "that he should put on a man whom he would hand over to suffering for the salvation of the human race" after "unworthy of God," and in eo ("in him") in the lemma; left out. Jupiter's transformations: into a bull, a swan, and a shower of gold (Danaë). ### Citation (SBL) Pelagius, Comm. Rom. 1.16 (Souter, Texts and Studies 9.2 2:11–12; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-16). ## Romans 1:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-17 - Source: Souter, Texts and Studies 9.2 2:12 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's righteousness is that believers are saved by faith, as Abraham was. ### Latin text iustitia enim dei in eo reuelatur, Siue: Quod iustum fuerit ut, quo modo Abraham credens ex gentibus per solam primum fidem saluatus est, ita ceteri credentes saluarentur. Siue: Quod illud testamentum quod per legem deus uerax promiserat, debuerit exhiberi. Ex fide in fidem, Siue: Quod ex fide iustificatur Iudaeus et in fide gentilis, et ideo [‘ex’ et] ‘in’ posuerit, ut tautologiae uitium declinaret. Sicut scriptum est: iustus, autem ex fide uiuit, ‘ Non ex operibus legis.’ ### English translation (Claude) "For the righteousness of God is revealed in it," Or: that it was just that, as Abraham, believing, was first saved from among the gentiles by faith alone, so the other believers should be saved. Or: that the testament which God, being truthful, had promised through the law had to be shown forth. "From faith to faith," Or: that the Jew is justified from faith and the gentile in faith; and therefore he put "to," to avoid the fault of tautology. "As it is written: The righteous, however, lives by faith." "Not by works of the law." ### Scripture references - Rom 1:17: quotation, high confidence - Hab 2:4: quotation, high confidence - Gen 15:6: allusion, medium confidence ### Translation notes - "By faith alone" translates per solam fidem. Souter brackets "'from' and" in the phrase about tautology; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.17 (Souter, Texts and Studies 9.2 2:12; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-17). ## Romans 1:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-18 - Source: Souter, Texts and Studies 9.2 2:12–13 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's wrath is revealed against ungodliness toward God, parents, and strangers. ### Latin text Reuelatur [enim] ira dei de caelo, Incipit ad partem [gentium loqui dicitque dei iram per euangelium reuelari, siue per naturae testimonium] : nouerunt enim homines et beneficia et plagas expectare de caelo. In omnem impietatem et iniustitiam hominum. [Ideo dixit ‘in omnem, quia] tres esse uidentur impietates : prima et maxima in deum, quae aut per blasphemiam aut per idololatriam admittitur: secunda in parentes aut iniuriae aut contemptus, sicut scriptum est in Leuitico : ‘ si quis dormierit cum uxore patris sui, morte moriantur ambo; impietatem fecerunt, rei sunt;’ tertia in extraneum, ut illud: ‘et tu remisisti impietatem cordis mei:’ et plura alia [sunt super hoc testimonial, quae enumerare perlongum est. Siue: Omnis impietas ad diuersas idolorum culturas referenda est, ut impietas ad iniuriam dei, iniustitia uero ad omnia peccata pertinere uideatur. Eorum qui ueritatem [dei] in iniustitia detinent. Ueritatem nominis dei [in] iniustitia indignae materiae detinent idolorum. ### English translation (Claude) "The wrath of God is revealed from heaven," He begins on this part: for men know to expect both benefits and plagues from heaven. "Against all ungodliness and unrighteousness of men." There seem to be three kinds of ungodliness: the first and greatest is against God, which is committed either through blasphemy or through idolatry; the second against parents, by injury or contempt, as it is written in Leviticus: "If anyone lies with his father's wife, let both die the death; they have committed ungodliness, they are guilty"; the third against a stranger, as in that saying: "And you forgave the ungodliness of my heart"; and many others, which it would take too long to list. Or: all ungodliness is to be referred to the various cults of idols, so that ungodliness seems to pertain to the injury of God, but unrighteousness to all sins. "Of those who hold back the truth in unrighteousness." They hold back the truth of the name of God in the unrighteousness of the unworthy material of idols. ### Scripture references - Rom 1:18: quotation, high confidence - Lev 20:11: quotation, high confidence - Ps 32:5 (31:5 LXX): quotation, medium confidence ### Translation notes - Souter brackets enim in the lemma; "to the gentiles, and says that God's wrath is revealed through the gospel, or through the testimony of nature" after "He begins"; "He said 'all' for this reason, that"; "there are testimonies on this"; dei in the second lemma; and in in the comment; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.18 (Souter, Texts and Studies 9.2 2:12–13; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-18). ## Romans 1:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-19 - Source: Souter, Texts and Studies 9.2 2:13–14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation, changeable and ordered, shows that no element is God and points to its almighty maker. ### Latin text Quia quod notum est dei. Quod potest naturaliter sciri de deo, quod sit et quod iustus sit. Manifestum est in illis. In conscientiis eorum: omnis namque creatura deum se no[n e]sse testatur, se[que] ab alio factam indicat, cuius uoluntati sibi parere necesse sit. si enim deus summum magnum e[s]t, inuisibilis, inconprehensibilis, inaestimabilis, et qui super omnia sit, id est, cui neque praeponi aliquid neque possit aequari, siue magnitudine, siue claritate, uel potentia, manifestum est hoc nulli creaturae posse conpetere, quae et oculis uidetur et ratione colligitur et aestimatione iudicatur. major autem omnibus per omnia nulla est creatura, quia omnes se alter utrum uincunt, aliae magnitudine, ut caelum ac terra, aliae claritate, ut sol et luna uel stellae, aliae altitudine, ut mare, ita ergo peruidetur quia nullum elementum sit deus. quod autem facta sint, mutabilitas eorum, quae non potest cadere in aeternitatem, demonstrat. quod uero non se ipsa fecerint manifestum est, quia, si se ipsa fecerunt, iam erant ante quam fierent, ut se facere possent, quod ualde absurdum est dici. cum uero uariant et ordines suos permutant et alterutro cedunt, ostendunt se et ab uno auctore facta, et non suam, sed domini sui facere uoluntatem, cuius transgredi non possint imperium. Deus enim illis manifestauit. inuisibilia enim eius a creatura mundi per ea quae facta sunt . Uirtutes eius occultae ex his quae palam sunt aestimantur. si enim ea quae uidentur, tam praeclara ab eo facta sunt, ut quidam illa deos putarent et aeterna adserere temptarent, quanto magis factorem sempiternum et omnipotentem et inmensum esse intellegere potuerunt, secundum Sapientiae librum dicentem: ‘ad cuius magnitudinem creatura comparata poterit horum creator uideri,’ et cetera [quae secuntur] ! ### English translation (Claude) "Because what is known of God." What can be known of God naturally: that he exists and that he is just. "Is manifest in them." In their consciences: for every creature testifies that it knows God, and shows that it was made by another, whose will it must obey. For if God is the supreme greatness, and invisible, incomprehensible, inestimable, and above all things, that is, one to whom nothing can be preferred or made equal, whether in greatness or in brightness or in power, it is clear that this can befit no creature, which is seen by the eyes, grasped by reason, and judged by estimation. And no creature is greater than all in every respect, because they all surpass one another, some in size, as heaven and earth, others in brightness, as the sun and moon or stars, others in depth, as the sea. So it is plainly seen that no element is God. That they were made, their changeableness shows, which cannot befall eternity. That they did not make themselves is clear, because if they made themselves, they already existed before they came to be, in order to be able to make themselves, which is quite absurd to say. And when they vary and change their orders and give way to one another, they show both that they were made by one author and that they do not do their own will but the will of their Lord, whose command they cannot transgress. "For God has manifested it to them. For his invisible things, from the creation of the world, through the things that are made." His hidden powers are estimated from those things that are evident. For if the things that are seen were made by him so splendid that some thought them gods and tried to maintain they were eternal, how much more could they have understood their maker to be everlasting and almighty and immeasurable, according to the book of Wisdom, which says: "By the greatness of the creature, by comparison, the creator of these can be seen," and the rest. ### Scripture references - Rom 1:19: quotation, high confidence - Rom 1:20: quotation, high confidence ### Extrabiblical texts - Wis 13:5 (Wisdom of Solomon): quotation, high confidence ### Translation notes - Souter brackets letters that turn nosse ("knows") into non esse ("that it is not God"), the -que of seque, the s of est, and "which follow" at the end; left out. The section includes the beginning of Rom 1:20. - The quotation is Wis 13:5 in an Old Latin form. ### Citation (SBL) Pelagius, Comm. Rom. 1.19 (Souter, Texts and Studies 9.2 2:13–14; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-19). ## Romans 1:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-20 - Source: Souter, Texts and Studies 9.2 2:14 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's power was so evident that the gentiles are without excuse. ### Latin text Intellecta conspiciuntur sempiterna quoque eius uirtus et diuinitas ita ut sint inexcusabiles . Tam euidenter intellecta sunt [et] ut ‘conspecta’ dicantur. ### English translation (Claude) "Are clearly seen, being understood; his everlasting power also and divinity, so that they are without excuse." They were understood so evidently that they are said to be "clearly seen." ### Scripture references - Rom 1:20: quotation, high confidence ### Translation notes - Souter brackets et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.20 (Souter, Texts and Studies 9.2 2:14; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-20). ## Romans 1:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-21 - Source: Souter, Texts and Studies 9.2 2:14–15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Knowing God, the gentiles failed to glorify or thank him and fell into vanity. ### Latin text Quia cum cognouerunt deum , non sicut deum magnificauerunt Siue per naturam siue per facturae rationem. Aut gratias egerunt . Pro eo quod tales facti sunt ut deum possent agnoscere si uellent. Sed euanuerunt in cogitationibus suis, Putantes se dei magnitudine[m] cogitatione posse comprehendere, euanuerunt a naturali sapore, creaturas pro creatore uenerando. Et obscuratum est insipiens cor eorum. Recedens a lumine ueritatis. ### English translation (Claude) "Because when they knew God, they did not glorify him as God." Whether through nature or through the reasoning of the created order. "Or give thanks." For having been made such that they could know God if they wished. "But they became vain in their thoughts," Thinking that they could grasp the greatness of God by thought, they fell away into vanity from natural good sense, venerating creatures instead of the Creator. "And their foolish heart was darkened." As it withdrew from the light of truth. ### Scripture references - Rom 1:21: quotation, high confidence ### Translation notes - Souter brackets the final m of magnitudinem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.21 (Souter, Texts and Studies 9.2 2:14–15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-21). ## Romans 1:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-22 - Source: Souter, Texts and Studies 9.2 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Claiming wisdom, idolaters became fools. ### Latin text Dicentes enim se esse sapientes. Quasi qui inuenissent quo modo inuisibilis deus per simulacrum uisibile coleretur. Stulti facti sunt: ### English translation (Claude) "For saying that they were wise." As if they had found out how the invisible God could be worshipped through a visible image. "They became fools;" ### Scripture references - Rom 1:22: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 1.22 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-22). ## Romans 1:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-23 - Source: Souter, Texts and Studies 9.2 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idolaters exchanged God's glory for images of men and animals, as in the worship of Jupiter. ### Latin text et mutauerunt gloriam incorruptibilis dei in similitudine[m] Non intellegentes nullam similitudinem habere mortuum immortalis et corruptibile sempiterni. [In] imaginis corruptibilis hominis et uolucrum [et quadrupedum] et serpentium. Nec in hominis solum, sed [in] imaginis hominis, et non hoc tantum, sed etiam animalium. hic Iouis cultores appellat, qui eum [propter amores foedissimos in ista adserunt] transformatum, et idcirco se illi tales imagines consecrare, in quibus [suae] libidini satis fecit. ### English translation (Claude) "and changed the glory of the incorruptible God into the likeness" Not understanding that the mortal has no likeness to the immortal, nor the corruptible to the everlasting. "Of the image of corruptible man and of birds and of serpents." Not only into a man, but into an image of a man; and not this only, but also of animals. Here he refers to the worshippers of Jupiter, who say that he was transformed, and that for this reason they consecrate to him such images, in which he satisfied his lust. ### Scripture references - Rom 1:23: quotation, high confidence ### Translation notes - Souter brackets "and of four-footed beasts" in the lemma, the in before "image" (twice), suae, and "assert ... into these for the sake of his foulest loves"; left out. Without the last bracket the clause has no verb, so "say" is supplied by sense. ### Citation (SBL) Pelagius, Comm. Rom. 1.23 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-23). ## Romans 1:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-24 - Source: Souter, Texts and Studies 9.2 2:15 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God "hands over" sinners by not restraining their free choice. ### Latin text Propter quod tradidit illos deus in desideria cordis eorum . Tradere in scripturis dicitur deus, cum non retinet delinquentes propter arbitrii libertatem, sicut in psalmo [dicit] : et dimisi eos secundum desideria cordis eorum’ et reliqua. In immunditiam . Quae est in turpibus mysteriis idolorum. Ut contumeliis adficiant corpora sua. Dum sibi in sacramentis eorum cauteria et conbustiones infligunt. Inter semet ipsos. Ut quasi amentes ipsi in se suorum sint uindices delictorum. ### English translation (Claude) "Therefore God handed them over to the desires of their heart." God is said in the scriptures to "hand over" when he does not hold back those who transgress, because of the freedom of choice, as in the psalm: "And I let them go according to the desires of their heart," and the rest. "To uncleanness." That which is in the shameful mysteries of idols. "So that they dishonor their own bodies." When in their rites they inflict brandings and burnings on themselves. "Among themselves." So that, as if out of their minds, they themselves take vengeance on themselves for their own offenses. ### Scripture references - Rom 1:24: quotation, high confidence - Ps 81:12 (80:13 LXX): quotation, high confidence ### Translation notes - "Freedom of choice" translates arbitrii libertas. Souter brackets dicit ("says"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.24 (Souter, Texts and Studies 9.2 2:15; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-24). ## Romans 1:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-25 - Source: Souter, Texts and Studies 9.2 2:15–16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Idolaters served creatures instead of the Creator, though serving him would have made them blessed forever. ### Latin text Qui conmutauerunt ueritatem dei in mendacio et coluerunt . Conmutauerunt ueri dei cultum in mendacium idolorum, quae falso pro d[i]is coluntur, et quodam modo hoc se stultis mentiuntur esse quod non sunt. Et seruierunt creaturae potius quam creatori. Non solum dilexerunt sed etiam seruierunt: sed et quicumque alicuius creaturae cupiditate uincitur, ipsi seruit: ‘a quo enim superatus est quis, huius et seruus est. Qui est benedictus in saecula. Cui si serui[ui]ssent, et ipsi fieri benedicti in saecula potuissent: ‘qui’ enim ‘fecerit uoluntatem dei, manet in aeternum, sicut [et] deus manet in aeternum.’ ### English translation (Claude) "Who changed the truth of God into a lie, and worshipped." They exchanged the worship of the true God for the lie of idols, which are falsely worshipped as gods, and in a way they lie to fools that they are what they are not. "And served the creature rather than the Creator." They did not only love it but also served it: and whoever is overcome by desire for any creature serves it: "for by whom anyone is overcome, of him he is also the slave." "Who is blessed forever." Had they served him, they too could have become blessed forever: for "he who does the will of God abides forever, as God also abides forever." ### Scripture references - Rom 1:25: quotation, high confidence - 2 Pet 2:19: quotation, high confidence - 1 John 2:17: quotation, high confidence ### Translation notes - The last quotation is 1 John 2:17, with an added comparison ("as God also abides forever") not in the usual text. Souter brackets the i of diis, -ui- in seruiuissent, and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.25 (Souter, Texts and Studies 9.2 2:15–16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-25). ## Romans 1:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-26 - Source: Souter, Texts and Studies 9.2 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having abandoned the author of nature, idolaters perverted the natural order. ### Latin text Propter ea tradidit illos deus in passiones ignominiae. Propter causas superius memoratas in his flagitiis sunt dimissi. Nam [et] feminae eorum immutauerunt naturalem usum in eum [usum] qui est contra naturam. Omnia peruerterunt in deum peruersi: neque enim ordinem naturae seruare possent, qui naturae dereliquerunt auctorem. ‘ infandorum enim idolorum cultura, ’ [inquit,] ‘omnis mali causa est et initium et finis.’ ### English translation (Claude) "For this reason God handed them over to passions of disgrace." For the causes mentioned above they were let go into these shameful acts. "For their women also changed the natural use into that which is against nature." Perverse toward God, they perverted everything: for they could not keep the order of nature who had abandoned the author of nature. "For the worship of unspeakable idols is the cause, beginning, and end of every evil." ### Scripture references - Rom 1:26: quotation, high confidence ### Extrabiblical texts - Wis 14:27 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotation is Wis 14:27. Souter brackets et, the repeated usum, and inquit ("he says"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.26 (Souter, Texts and Studies 9.2 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-26). ## Romans 1:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-27 - Source: Souter, Texts and Studies 9.2 2:16 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Men burned for one another, and those who forgot God came not to know themselves. ### Latin text Similiter autem [et] masculi, relicto naturali usu feminae, exarserunt in desideriis suis inuicem, masculi in masculos turpitudinem exercentes. Effrenata libido modum seruare non nouit. Et mercedem quam oportuit erroris sui in semet ipsos recipientes. Sic cucurrit ordo, ut qui dei obliti erant nec se ipsos agnoscerent. ### English translation (Claude) "And likewise the males also, leaving the natural use of the woman, burned in their desires toward one another, males with males working shamefulness." Unbridled lust does not know how to keep measure. "And receiving in themselves the recompense of their error which was due." So the order ran its course, that those who had forgotten God should not know even themselves. ### Scripture references - Rom 1:27: quotation, high confidence ### Translation notes - Souter brackets et in the lemma; left out. The last sentence is run together in the OCR; the reading cucurrit ("ran its course") is a correction of the garbled cucuirit and is not certain. ### Citation (SBL) Pelagius, Comm. Rom. 1.27 (Souter, Texts and Studies 9.2 2:16; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-27). ## Romans 1:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-28 - Source: Souter, Texts and Studies 9.2 2:16–17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not ignorant but unwilling to keep God in mind, idolaters were handed over to a reprobate mind. ### Latin text Et sicut non existimauerunt deum habere in notitia[m], Non nescierunt, sed minime probauerunt. ille enim probat[ur] deum habere in notitia, qui semper illum praesentem habens peccare non audet. Tradidit eos deus in reprobum sensum. Non probando sunt traditi in reprobum sensum. Ut faciant quae non conueniunt. [Ut faciant quae non conueniunt] Homini facere. ### English translation (Claude) "And as they did not see fit to have God in knowledge," They were not ignorant, but they did not see fit at all. For he sees fit to have God in knowledge who always holds him present and does not dare to sin. "God handed them over to a reprobate mind." By not seeing fit, they were handed over to a reprobate mind. "To do what is not fitting." For a human being to do. ### Scripture references - Rom 1:28: quotation, high confidence ### Translation notes - The Latin plays on probare ("see fit, approve") and reprobus ("reprobate"). Souter brackets the final m of notitiam, -ur of probatur, and the repeated lemma; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.28 (Souter, Texts and Studies 9.2 2:16–17; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-28). ## Romans 1:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-29 - Source: Souter, Texts and Studies 9.2 2:17 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's list of vices: iniquity, malice, sexual immorality, greed, envy, strife, deceit, malignity. ### Latin text Repletos omni iniquitate [et] malitia , iniquitatem et malitiam principales causas ostendit esse uitiorum. Fornicatione [et] auaritia. Fornicationem et auaritiam simul iunxit, quia utraeque paene idololatriae conparantur. Nequitia, plenos inuidia homicidiis. Pulchre homicidium inuidiae sociauit, quia prima huius criminis ipsa materia est. Contentione. Contentio est ubi non ratione aliquid [sed] animi pertinacia defenditur, et ubi non [tam] ueritas quaeritur, sed intentio fatigatur. Dolo. [Dolus est] occulta malitia blandis sermonibus adornata. Malignitate . Malitiae uotum uel opus malignitas appellatur. ### English translation (Claude) "Filled with all iniquity, malice," He shows that iniquity and malice are the principal causes of vices. "Sexual immorality, greed." He joined sexual immorality and greed together, because both are compared almost to idolatry. "Wickedness; full of envy, murders." He fittingly associated murder with envy, because envy is the first material of this crime. "Strife." Strife is when something is defended not by reason but by stubbornness of mind, and when truth is not sought, but only the effort of contending is worn out. "Deceit." Hidden malice adorned with smooth words. "Malignity." The wish or the deed of malice is called malignity. ### Scripture references - Rom 1:29: quotation, high confidence - Col 3:5: allusion, medium confidence - Eph 5:5: allusion, medium confidence ### Translation notes - Souter brackets et twice in the lemmas, tam, and "Deceit is"; left out. On greed and sexual immorality as idolatry, compare Col 3:5; Eph 5:5. ### Citation (SBL) Pelagius, Comm. Rom. 1.29 (Souter, Texts and Studies 9.2 2:17; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-29). ## Romans 1:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-30 - Source: Souter, Texts and Studies 9.2 2:17–18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Detraction is joined with idolatry; pride, like the devil's, invents evil. ### Latin text Susurratores. [Id est] murmuratores. [Siue :] Non in facie[m] sed in aure[m] loquentes. Detractores deo odibiles. Nihil est enim tam odibile deo quam idololatria, cui per similem eradicandi poenam detractio in scripturis coniungitur. [ait enim: sacrificans dis eradicabitur, ’ et alibi scriptum est: noli dilegere detrahere, ne eradiceris.’] Contumeliosos . Qui ueloces sunt in uerbis iniuriae. Superbos elatos inuentores malorum. Qui uult supergredi quod est, superbus est, sicut diabolus [qui ner hanc] perdidit ipsum quod erat. qui enim super alios uult esse, hic infra se fiet, et ideo sequitur ‘inuentores malorum/ quia semper superbia excogitat et inuenit mala, sicut auctor superbiae per elationem suam inuenit sibi malum quod ante non fuerat. ‘elatus,’ autem dicitur qui effertur super mensuras suas. Parentibus non oboedientes. Ueri parentes sunt qui per semen uerbi generant in lucem et uitam aeternam. ### English translation (Claude) "Whisperers." Murmurers. Speaking not to the face but into the ear. "Detractors, hateful to God." For nothing is so hateful to God as idolatry, to which detraction is joined in the scriptures by a like penalty of being uprooted. "Insolent." Those who are quick with injurious words. "Proud, haughty, inventors of evils." He who wishes to rise above what he is, is proud, as the devil lost the very thing he was. For whoever wishes to be above others will become lower than himself; and therefore there follows "inventors of evils," because pride always devises and invents evils, as the author of pride by his exaltation invented for himself an evil that had not existed before. And he is called "haughty" who is carried beyond his measure. "Disobedient to parents." True parents are those who beget into light and eternal life through the seed of the word. ### Scripture references - Rom 1:30: quotation, high confidence ### Translation notes - Souter brackets "That is," "Or," the final m of faciem and aurem, "For it says: 'He who sacrifices to gods shall be uprooted,' and elsewhere it is written: 'Do not love to detract, lest you be uprooted'" (Exod 22:20; Prov 20:13 in an Old Latin form), and "who through this"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.30 (Souter, Texts and Studies 9.2 2:17–18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-30). ## Romans 1:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-31 - Source: Souter, Texts and Studies 9.2 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who abandon God are abandoned by him; readers are warned not to share these vices. ### Latin text Insensatos incompositos . Qui a fonte sapientiae recesserunt [et] necesse [est] ut inordinate ferantur. Sine affectione. Affectio est adimpletio caritatis. Sine misericordia. Quo modo aliis poterant misereri qui in se misericordes esse noluerunt? haec omnia per ordinem digesta peccata de illis dicit, qui [de]relinquentes deum ab eo [uicissim] sunt derelicti. caueamus ergo et nos ne qua mala ex his habentes similiter relinquamur. ### English translation (Claude) "Senseless, disordered." Those who have withdrawn from the fountain of wisdom must needs be borne along without order. "Without affection." Affection is the fulfilling of love. "Without mercy." How could they have mercy on others who refused to be merciful to themselves? All these sins, set out in order, he says of those who abandoned God and were abandoned by him. Let us therefore beware lest we too, having some of these evils, be abandoned likewise. ### Scripture references - Rom 1:31: quotation, high confidence ### Translation notes - Souter brackets et, est, de- (in derelinquentes), and uicissim ("in turn"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 1.31 (Souter, Texts and Studies 9.2 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-31). ## Romans 1:32 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/1-1/#p-1-32 - Source: Souter, Texts and Studies 9.2 2:18 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who consent to sin, and above all to idolatry, share its guilt. ### Latin text Qui cum iustitiam dei cognouissent, non intellexerunt quoniam qui talia agunt digni sunt morte . Cum ex eo quod sibi quoque displicet malum, dei iustitiam cognouissent, non intellexerunt tales ab eo, et si non in praesenti, tamen in futuro esse puniendos ; si enim intellexissent, utique talia committere timuissent. Non solum qui faciunt ea, sed et qui consentiunt facientibus . Ne quis diceret haec non omnia se fecisse, addidit ‘qui consentiunt facientibus.’ sed et qui in istis [forsitan] non consentit, quia iudicabant huius modi, tamen [in] idol[ol]atria[m] consentiendo, quae horum omnium caput et causa est, omnibus consensisse uidebatur. ### English translation (Claude) "Who, though they knew the righteousness of God, did not understand that those who do such things are worthy of death." Though they knew the righteousness of God from the fact that evil displeases even themselves, they did not understand that such people are to be punished by him, if not in the present, at least in the future; for if they had understood, they would surely have been afraid to commit such things. "Not only those who do them, but also those who consent to those who do them." Lest anyone say that he had not done all these things, he added: "those who consent to those who do them." But even one who did not consent in these things, because they judged such deeds, yet by consenting to idolatry, which is the head and cause of all of them, was seen to have consented to all. ### Scripture references - Rom 1:32: quotation, high confidence ### Translation notes - Souter brackets forsitan ("perhaps"), in, and letters that make idololatriam into idolatria; left out. The lemma reads "did not understand" (non intellexerunt). ### Citation (SBL) Pelagius, Comm. Rom. 1.32 (Souter, Texts and Studies 9.2 2:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/1-32). ## Romans 2:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-1 - Source: Souter, Texts and Studies 9.2 2:18–19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who judge others condemn themselves, for natural judgment knows good and evil. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:1: quotation, high confidence ### Translation notes - Souter brackets -ba- in habebant ("had"); left out. ### Citation (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). ## Romans 2:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-2 - Source: Souter, Texts and Studies 9.2 2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's judgment, unlike human judgment, is according to truth and without partiality. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:2: quotation, high confidence - 2 Pet 2:4: allusion, medium confidence ### Translation notes - Souter brackets "who do such things" in the lemma, -bu- in iudicabuntur, constat ("it is agreed"), and legimus ("we read"); left out. ### Citation (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). ## Romans 2:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-3 - Source: Souter, Texts and Studies 9.2 2:19 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 2:3. ### Latin text Existimas autem hoc , o homo [ omnis ] qui iudicas de his qui talia agunt, et facis ea qu[on]ia[m] tu effugies iudicium dei ? ### English translation (Claude) "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?" ### Scripture references - Rom 2:3: quotation, high confidence ### Translation notes - Souter brackets omnis ("everyone") and letters of quoniam; left out. ### Citation (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). ## Romans 2:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-4 - Source: Souter, Texts and Studies 9.2 2:19–20 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's patience is meant to lead to repentance, not to presumption of impunity. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Extrabiblical texts - Sir 5:7 (Sirach): quotation, high confidence - Sir 5:4 (Sirach): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 2:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-6 - Source: Souter, Texts and Studies 9.2 2:20–21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The impenitent abuse God's patience and store up wrath for the day of judgment. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:5: quotation, high confidence - Rom 2:6: quotation, high confidence - Job 24:23: quotation, medium confidence ### Translation notes - 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. ### Citation (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). ## Romans 2:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-7 - Source: Souter, Texts and Studies 9.2 2:21 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The reward of patient good work is glory, honor, and incorruption in eternal life. ### Latin text 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.’ ### English translation (Claude) "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." ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Romans 2:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-8 - Source: Souter, Texts and Studies 9.2 2:21–22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Wrath awaits the contentious, who defend things against their own conscience. ### Latin text 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, ### English translation (Claude) "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, ### Scripture references - Rom 2:8: quotation, high confidence ### Translation notes - Souter brackets "and of unbelief" and Et in the lemmas; left out. ### Citation (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). ## Romans 2:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-9 - Source: Souter, Texts and Studies 9.2 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Punishment falls on the soul, against heretics who say only the flesh sins. ### Latin text 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.’ ### English translation (Claude) "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." ### Scripture references - Rom 2:9: quotation, high confidence - Gen 46:27: allusion, high confidence ### Extrabiblical texts - Wis 5:3 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 2:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-10 - Source: Souter, Texts and Studies 9.2 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Glory, honor, and peace await all who do good, Jew first only in time. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:10: quotation, high confidence - Rom 2:11: quotation, high confidence ### Translation notes - Souter brackets homini ("man") in the lemma and dixerat; left out. The comment still refers to "man." ### Citation (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). ## Romans 2:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-11 - Source: Souter, Texts and Studies 9.2 2:22 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's impartiality leaves neither gentiles nor Jews an excuse. ### Latin text Non est enim personarum aput deum acceptio . Ergo nec gentes sibi de ignorantia falsa, nec Iudaei de legis et circumcisionis priuilegio blandiantur. ### English translation (Claude) "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. ### Scripture references - Rom 2:11: quotation, high confidence ### Citation (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). ## Romans 2:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-12 - Source: Souter, Texts and Studies 9.2 2:22–23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both those under the law and those without it will perish unless they believe in Christ. ### Latin text 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? ### English translation (Claude) "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? ### Scripture references - 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 ### Translation notes - Souter brackets et, the m of legem, and the s of quis; left out. ### Citation (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). ## Romans 2:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-13 - Source: Souter, Texts and Studies 9.2 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Doers, not hearers, of the law are justified; Christians too must fear. ### Latin text 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.’ ### English translation (Claude) "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." ### Scripture references - Rom 2:13: quotation, high confidence - 1 Cor 11:32: quotation, high confidence ### Translation notes - Souter brackets the repeated "before God"; left out. ### Citation (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). ## Romans 2:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-14 - Source: Souter, Texts and Studies 9.2 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gentiles who do good by nature are a law to themselves. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:14: quotation, high confidence ### Translation notes - Pelagius applies the verse to people "righteous by nature" before the law; translated as written. Souter brackets the u of potuerunt; left out. ### Citation (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). ## Romans 2:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-15 - Source: Souter, Texts and Studies 9.2 2:23 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Conscience shows that the law is written in the heart. ### Latin text 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 ### English translation (Claude) "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" ### Scripture references - Rom 2:15: quotation, high confidence ### Translation notes - Souter brackets illis and inter; left out. The last lemma continues in the next section. ### Citation (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). ## Romans 2:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-16 - Source: Souter, Texts and Studies 9.2 2:23–24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: On judgment day our own thoughts will accuse or excuse us. ### Latin text 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. ### English translation (Claude) 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. ### Scripture references - Rom 2:16: quotation, high confidence - Ps 50:21 (49:21 LXX): quotation, high confidence ### Translation notes - Souter brackets the a of ipsae and "our Lord" in the lemma; left out. ### Citation (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). ## Romans 2:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-17 - Source: Souter, Texts and Studies 9.2 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul turns to the Jews: one is a Jew in deed, not only in name. ### Latin text 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 ### English translation (Claude) "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" ### Scripture references - Rom 2:17: quotation, high confidence ### Translation notes - Souter brackets docens ("teaching") and deputat ("he reckons"); left out, so the sentence has no main verb. ### Citation (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). ## Romans 2:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-18 - Source: Souter, Texts and Studies 9.2 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jew boasts of knowing God's will through the law. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:18: quotation, high confidence ### Citation (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). ## Romans 2:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-19 - Source: Souter, Texts and Studies 9.2 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jew claims to guide the blind. ### Latin text Confidis te ipsum ducem esse caecorum. Quorum obscuratum est lumen [scientiae]. Lumen eorum qui in tenebris sunt. Ignorantiae. ### English translation (Claude) "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. ### Scripture references - Rom 2:19: quotation, high confidence ### Translation notes - Souter brackets scientiae ("of knowledge"); left out. ### Citation (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). ## Romans 2:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-20 - Source: Souter, Texts and Studies 9.2 2:24 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jew claims to teach the foolish, having the form of knowledge in the law. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:20: quotation, high confidence ### Citation (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). ## Romans 2:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-21 - Source: Souter, Texts and Studies 9.2 2:24–25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jew who teaches the law but does not keep it is guilty of a greater crime. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - Souter brackets ut and enim; left out. ### Citation (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). ## Romans 2:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-22 - Source: Souter, Texts and Studies 9.2 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Giving to another what is owed to God is adultery; sacrilege is an offense against God. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:22: quotation, high confidence ### Citation (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). ## Romans 2:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-23 - Source: Souter, Texts and Studies 9.2 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Transgressing the law dishonors God. ### Latin text Qui in lege gloriaris , per praeuaricationem legis deum inhonoras. Exposuit quid sacrilegium dixerit. ### English translation (Claude) "You who boast in the law dishonor God by transgression of the law." He has explained what he meant by sacrilege. ### Scripture references - Rom 2:23: quotation, high confidence ### Citation (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). ## Romans 2:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-24 - Source: Souter, Texts and Studies 9.2 2:25 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's sins caused God's name to be blasphemed among the nations, as the prophet wrote. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:24: quotation, high confidence - Ezek 36:20: quotation, high confidence - Isa 52:5: allusion, medium confidence ### Translation notes - 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. ### Citation (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). ## Romans 2:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-25 - Source: Souter, Texts and Studies 9.2 2:25–26 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision profited in its time as a sign of righteousness and pointed to circumcision of the heart. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - "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. ### Citation (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). ## Romans 2:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-26 - Source: Souter, Texts and Studies 9.2 2:26–27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision of the flesh needs that of the heart; Pelagius gives reasons why circumcision was given. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:26: quotation, high confidence - Josh 5:2: allusion, high confidence - Josh 5:5: allusion, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 2:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-27 - Source: Souter, Texts and Studies 9.2 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The uncircumcised who fulfil the law will judge the circumcised transgressor. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:27: quotation, high confidence ### Citation (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). ## Romans 2:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-28 - Source: Souter, Texts and Studies 9.2 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 2:28. ### Latin text Non enim qui [in] manifesto Iudaeus est , neque quae palam in [carne] circumcisio, ### English translation (Claude) "For he is not a Jew who is one outwardly, nor is circumcision that which is outward," ### Scripture references - Rom 2:28: quotation, high confidence ### Translation notes - Souter brackets in ("in" outwardly) and carne ("in the flesh"); left out. ### Citation (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). ## Romans 2:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-2-29 - Source: Souter, Texts and Studies 9.2 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The true Jew is one inwardly, with the circumcision of the heart foretold in the law. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 2:29: quotation, high confidence - Deut 30:6: quotation, high confidence - Jer 4:4: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 3:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-1 - Source: Souter, Texts and Studies 9.2 2:27 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 3:1. ### Latin text Quid ergo amplius est Iudaeo , aut quae utilitas circumcisionis? ### English translation (Claude) "What advantage then has the Jew, or what is the profit of circumcision?" ### Scripture references - Rom 3:1: quotation, high confidence ### Citation (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). ## Romans 3:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-2 - Source: Souter, Texts and Studies 9.2 2:27–28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pelagius reads "much in every way" as the reply of a Jewish objector, not Paul's own view. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:2: quotation, high confidence - Rom 3:4: quotation, high confidence - Rom 3:5: quotation, high confidence - Rom 3:6: quotation, high confidence ### Translation notes - Souter brackets quasi; left out. ### Citation (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). ## Romans 3:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-3 - Source: Souter, Texts and Studies 9.2 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 3:3. ### Latin text Quid enim [si] quidam eorum non crediderunt? numquid incredulitas illorum fidem dei euacuabit? ### English translation (Claude) "For what? Some of them did not believe. Will their unbelief make void the faithfulness of God?" ### Scripture references - Rom 3:3: quotation, high confidence ### Translation notes - Souter brackets si ("what if"); left out. ### Citation (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). ## Romans 3:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-4 - Source: Souter, Texts and Studies 9.2 2:28 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's faithfulness stands even if most men lie; the psalm does not mean David sinned so that God might appear just. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Romans 3:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-5 - Source: Souter, Texts and Studies 9.2 2:28–29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If sin made God more just, punishing it would be unjust. ### Latin text 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? ### English translation (Claude) "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?" ### Scripture references - Rom 3:5: quotation, high confidence - Gen 7:23: allusion, low confidence - Gen 19:24: allusion, low confidence ### Citation (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). ## Romans 3:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-6 - Source: Souter, Texts and Studies 9.2 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God could not judge the world if sin made him more just. ### Latin text absit! Secundum te qui taliter sentis. Alioquin quo modo iudicabit deus hunc mundum? Qua iustitia damnabit iniustitiam, si secundum te humana iniquitate fit iustior? ### English translation (Claude) "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? ### Scripture references - Rom 3:6: quotation, high confidence ### Citation (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). ## Romans 3:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-7 - Source: Souter, Texts and Studies 9.2 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The objector asks why he is judged if his lie confirms God's truth. ### Latin text 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. ### English translation (Claude) "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? ### Scripture references - Rom 3:7: quotation, high confidence ### Citation (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). ## Romans 3:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-8 - Source: Souter, Texts and Studies 9.2 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul is slandered as teaching "let us do evil that good may come"; such slanderers are justly condemned. ### Latin text 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? ### English translation (Claude) "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? ### Scripture references - Rom 3:8: quotation, high confidence - Rom 5:20: quotation, high confidence ### Translation notes - Souter brackets quod ("that") and the i of iustius; left out. ### Citation (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). ## Romans 3:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-9 - Source: Souter, Texts and Studies 9.2 2:29 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jews have no advantage, for Jews and gentiles alike are under sin. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:9: quotation, high confidence ### Translation notes - A garbled word after hoc (ftTiiyn) cannot be read and is not translated. ### Citation (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). ## Romans 3:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-10 - Source: Souter, Texts and Studies 9.2 2:29–30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one was righteous, as was shown above all at Christ's passion; to seek God is to seek his will. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - The section covers Rom 3:10–11, quoting Ps 14:1–2 (LXX 13:1–2). ### Citation (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). ## Romans 3:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-12 - Source: Souter, Texts and Studies 9.2 2:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All turned aside; Pelagius notes that the psalm itself still speaks of a righteous generation. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - The psalm is Ps 14 (LXX 13), verses 4–5. Souter brackets sed; left out. ### Citation (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). ## Romans 3:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-13 - Source: Souter, Texts and Studies 9.2 2:30 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Deceitful teachers are like an open grave and the poison of asps. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:13: quotation, high confidence - Ps 5:9 (5:10 LXX): quotation, high confidence - Ps 140:3 (139:4 LXX): quotation, high confidence ### Translation notes - Souter brackets the i of serpentium; left out. ### Citation (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). ## Romans 3:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-14 - Source: Souter, Texts and Studies 9.2 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Cursing is any speech with an evil wish; bitterness opposes the sweetness of God's words. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:14: quotation, high confidence - Ps 10:7 (9:28 LXX): quotation, high confidence ### Translation notes - The Latin plays on maledictio ("cursing") and male dicitur ("is evilly spoken"). ### Citation (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). ## Romans 3:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-15 - Source: Souter, Texts and Studies 9.2 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Shedding blood can mean killing souls by flattery and bad example. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - The section covers Rom 3:15–16. ### Citation (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). ## Romans 3:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-17 - Source: Souter, Texts and Studies 9.2 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The way of peace is the teaching that reconciles God and men. ### Latin text Et uiam pacis non agnouerunt . Doctrinam qua deus hominibus [pacaretur] ; quia simile omne pacificum est et contrarium inimicum. ### English translation (Claude) "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. ### Scripture references - Rom 3:17: quotation, high confidence ### Translation notes - Souter brackets pacaretur ("would be reconciled"); without it the clause has no verb, so the sense is supplied. ### Citation (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). ## Romans 3:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-18 - Source: Souter, Texts and Studies 9.2 2:31 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who keep God's fear before their eyes do not sin. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:18: quotation, high confidence - Ps 36:1 (35:2 LXX): quotation, high confidence ### Translation notes - Souter brackets tam grauiter ("so gravely"); left out. ### Citation (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). ## Romans 3:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-19 - Source: Souter, Texts and Studies 9.2 2:31–32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The psalm's charges apply to the Jews too, who deny God by their deeds. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:19: quotation, high confidence - Titus 1:16: quotation, high confidence - Ps 14:1 (13:1 LXX): allusion, medium confidence ### Translation notes - The quotation is Titus 1:16; "there is no God" alludes to Ps 14:1. Souter brackets deum ("God") in the quotation; left out. ### Citation (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). ## Romans 3:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-20 - Source: Souter, Texts and Studies 9.2 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Works of the law (circumcision, sabbath, ceremonies) do not justify; the law brings knowledge of sin. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:20: quotation, high confidence ### Translation notes - Souter brackets -bi- in iustificabitur (so "is justified," not "will be justified"), "nor sin" after "not remission," and -ce- in huiuscemodi; left out. ### Citation (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). ## Romans 3:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-21 - Source: Souter, Texts and Studies 9.2 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's righteousness, freely given and witnessed by the law and prophets, is now revealed. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:21: quotation, high confidence ### Translation notes - Souter brackets -ta in manifestata and the n of latebant; left out. ### Citation (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). ## Romans 3:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-22 - Source: Souter, Texts and Studies 9.2 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's righteousness comes through faith to all believers without distinction. ### Latin text 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. ### English translation (Claude) "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." ### Scripture references - Rom 3:22: quotation, high confidence ### Translation notes - Souter brackets "unto all and" and "in him" in the lemma, and -il- in gentilem; left out. ### Citation (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). ## Romans 3:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-23 - Source: Souter, Texts and Studies 9.2 2:32 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All have sinned and lack glory of their own. ### Latin text Omnes enim peccauerunt et egent gloria dei . Quia non habent suam. ### English translation (Claude) "For all have sinned and lack the glory of God." Because they do not have their own. ### Scripture references - Rom 3:23: quotation, high confidence ### Citation (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). ## Romans 3:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-24 - Source: Souter, Texts and Studies 9.2 2:32–33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sins are freely forgiven in baptism; Christ, sinless, redeemed by his blood those sold to death by sin. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:24: quotation, high confidence - Isa 50:1: quotation, high confidence - Isa 52:3: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 3:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-25 - Source: Souter, Texts and Studies 9.2 2:33 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God set Christ forth openly; he suffered to turn aside God's decree to punish sinners. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:25: quotation, high confidence ### Translation notes - 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 "…". ### Citation (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). ## Romans 3:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-26 - Source: Souter, Texts and Studies 9.2 2:33–34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God waited patiently for sinners and now reveals the righteousness of faith. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:26: quotation, high confidence - Job 24:23: quotation, medium confidence ### Translation notes - The quotation is Job 24:23 in a Latin form. Souter brackets -ur in corrigerentur, et, and est; left out. ### Citation (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). ## Romans 3:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-27 - Source: Souter, Texts and Studies 9.2 2:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Boasting in works is excluded by the law of faith, the New Testament. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:27: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 3:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-28 - Source: Souter, Texts and Studies 9.2 2:34 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith without works of the law saves the new believer, but works of righteousness and love remain necessary. ### Latin text 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]. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Romans 3:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-29 - Source: Souter, Texts and Studies 9.2 2:34–35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is the God of the gentiles too, as the uncircumcised first saints show. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:29: quotation, high confidence ### Translation notes - Souter brackets similiter ("likewise"); left out. ### Citation (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). ## Romans 3:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-30 - Source: Souter, Texts and Studies 9.2 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "From faith" and "through faith" mean the same; Scripture varies its wording. ### Latin text 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.’ ### English translation (Claude) "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." ### Scripture references - Rom 3:30: quotation, high confidence ### Extrabiblical texts - Pr Azar 12 (Prayer of Azariah and Song of the Three Young Men): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 3:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/2-1/#p-3-31 - Source: Souter, Texts and Studies 9.2 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith establishes the law by fulfilling its prophecy of a new law and covenant. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 3:31: quotation, high confidence ### Citation (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). ## Romans 4:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-1 - Source: Souter, Texts and Studies 9.2 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham, the head of circumcision, is father according to the flesh. ### Latin text Quid ergo dicemus inuenisse Abraham? Reuocauit illos ad caput circumcisionis, ut quod in initio constiterit, id habeatur in toto. Patrem nostrum secundum carnem. Patrem secundum carnis circumcisionem ; nam fides in mente consistit. ### English translation (Claude) "What then shall we say that Abraham found?" He called them back to the head of circumcision, so that what held at the beginning may be held in the whole. "Our father according to the flesh." Father according to the circumcision of the flesh; for faith consists in the mind. ### Scripture references - Rom 4:1: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 4.1 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-1). ## Romans 4:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-2 - Source: Souter, Texts and Studies 9.2 2:35 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Justification by works would give Abraham glory before himself, not before God. ### Latin text Si enim Abraham ex operibus iustificatus est , habet gloriam , sed non aput deum. Si ex eo quod [se] circumcidit, iustificatus est, nihil ergo illi deus donauit, sed ex se habuit gloriam. Aliter: Si iussa perfecit, aput semet ipsum habet gloriam, non aput deum. ### English translation (Claude) "For if Abraham was justified by works, he has glory, but not before God." If he was justified from the fact that he circumcised himself, then God gave him nothing, but he had glory from himself. Otherwise: if he fulfilled commands, he has glory in himself, not before God. ### Scripture references - Rom 4:2: quotation, high confidence ### Translation notes - Souter brackets se ("himself"); left out, but the sense requires it. ### Citation (SBL) Pelagius, Comm. Rom. 4.2 (Souter, Texts and Studies 9.2 2:35; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-2). ## Romans 4:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-3 - Source: Souter, Texts and Studies 9.2 2:35–36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's faith won forgiveness of his former sins and led to works of love. ### Latin text Quid enim scriptura dicit? credidit Abraham deo . [Re] tam magna fuit fides Abrahae, ut [et] pristina ei peccata donarentur et sola pro omni iustitia duceretur accepto, et tanto deinceps amore flagrauit, ut super omnia se opera praepararet. Et reputatum est illi ad iustitiam. Et ideo habet gloriam aput deum, secundum quod lex probauit. ### English translation (Claude) "For what does Scripture say? Abraham believed God." So great was Abraham's faith that his former sins were forgiven him and it alone was credited to him in place of all righteousness; and thereafter he burned with such love that he prepared himself for works above all. "And it was reckoned to him as righteousness." And therefore he has glory before God, as the law proved. ### Scripture references - Rom 4:3: quotation, high confidence - Gen 15:6: quotation, high confidence ### Translation notes - Souter brackets Re and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.3 (Souter, Texts and Studies 9.2 2:35–36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-3). ## Romans 4:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-4 - Source: Souter, Texts and Studies 9.2 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who only does what is commanded earns a wage as a debtor and has no glory. ### Latin text Ei autem qui operatur merces non imputatur secundum gratiam . Exponit exemplum. Sed secundum debitum. Debitori[s] enim est facere quae iubentur, et nisi paruerit damnatur. si autem fecerit, non habet gloriam, quia inutilis adhuc seruus dicitur qui nihil amplius quam [quod] praeceptum est operatur. Aliter: Non illi donatur gratis iustitia, sed merces redditur operum pristinorum. ### English translation (Claude) "Now to him who works, the wage is not reckoned according to grace." He explains the example. "But according to debt." For it is for the debtor to do what is commanded, and if he has not obeyed, he is condemned. But if he has done it, he has no glory, because he is still called an unprofitable servant who does nothing more than what was commanded. Otherwise: righteousness is not given to him freely, but a wage is paid for previous works. ### Scripture references - Rom 4:4: quotation, high confidence - Luke 17:10: allusion, high confidence ### Translation notes - Souter brackets quod; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.4 (Souter, Texts and Studies 9.2 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-4). ## Romans 4:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-5 - Source: Souter, Texts and Studies 9.2 2:36 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God justifies the converted ungodly by faith alone, forgiving sins freely. ### Latin text Ei autem qui non operatur , credenti autem in eo qui iustificat impium, [per fidem] deputatur fides eius ad iustitiam. Conuertentem impium per solam fidem iustificat deus, non per opera bona quae non habuit: alioquin per impietatis opera fuerat puniendus. simul attendendum quia non peccatorem [dicit] iustificari per fidem sed impium, hoc est nuper credentem, adseruit. Secundum propositum [ gratiae ] dei. Quo proposuit gratis per solam fidem peccata dimittere. ### English translation (Claude) "But to him who does not work, but believes in him who justifies the ungodly, his faith is reckoned as righteousness." God justifies the ungodly man who turns, by faith alone, not by good works, which he did not have; otherwise he would have had to be punished for his works of ungodliness. At the same time it must be noted that he asserted that not the sinner but the ungodly man is justified by faith, that is, the one who has recently believed. "According to the purpose of God." By which he purposed to forgive sins freely by faith alone. ### Scripture references - Rom 4:5: quotation, high confidence ### Translation notes - "By faith alone" translates per solam fidem. Souter brackets per fidem in the lemma, dicit, and gratiae ("of grace") in the second lemma; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.5 (Souter, Texts and Studies 9.2 2:36; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-5). ## Romans 4:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-6 - Source: Souter, Texts and Studies 9.2 2:36–37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: First faith absolves past sin and prepares for future works of faith. ### Latin text Sicut et Dauid dicit beatitudinem hominis. Magna beatitudo est sine labore legis et paenitentiae domini [gratiam] promereri, sicut si quis [inter homines] aliquam dignitatem gratis accipiat. Cui deus accepto fert iustitiam sine operibus. Ad hoc fides prima ad iustitiam reputatur, ut et de praeterito absoluatur et de praesenti iustificetur et ad futura fidei opera praeparetur. ### English translation (Claude) "As David also speaks of the blessedness of the man." It is a great blessedness to win the Lord's favor without the labor of the law and of repentance, as if someone received some dignity freely. "To whom God credits righteousness without works." For this purpose first faith is reckoned as righteousness: that one may be both absolved for the past and justified in the present and prepared for the future works of faith. ### Scripture references - Rom 4:6: quotation, high confidence ### Translation notes - Souter brackets gratiam ("grace") and "among men"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.6 (Souter, Texts and Studies 9.2 2:36–37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-6). ## Romans 4:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-7 - Source: Souter, Texts and Studies 9.2 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 4:7. ### Latin text Beati quorum remissae sunt iniquitates et quorum tecta sunt peccata. ### English translation (Claude) "Blessed are those whose iniquities are forgiven and whose sins are covered." ### Scripture references - Rom 4:7: quotation, high confidence - Ps 32:1 (31:1 LXX): quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 4.7 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-7). ## Romans 4:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-8 - Source: Souter, Texts and Studies 9.2 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Two explanations of forgiven, covered, and unimputed sin. ### Latin text beatus uir cui non inputauit dominus peccatum. Quod remittitur non tenetur, et quod tegitur non apparet, et idcirco minime imputatur. quidam dicunt remitti per baptismum, tegi laboribus paenitentiae, non imputari per martyrium : alii autem dicunt remissis per baptismum peccatis augeri caritatem in deo, quae operit multitudinem peccatorum, [et] deinceps non sinit imputari, dum bonis cottidie operibus mala praeterita superantur. ### English translation (Claude) "Blessed is the man to whom the Lord has not imputed sin." What is forgiven is not held, and what is covered does not appear, and therefore it is not imputed at all. Some say that sins are forgiven through baptism, covered by the labors of repentance, and not imputed through martyrdom. Others say that when sins have been forgiven through baptism, love toward God increases, which covers a multitude of sins and thereafter does not let them be imputed, as past evils are overcome by good works every day. ### Scripture references - Rom 4:8: quotation, high confidence - Ps 32:2 (31:2 LXX): quotation, high confidence - 1 Pet 4:8: quotation, high confidence ### Translation notes - Souter brackets et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.8 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-8). ## Romans 4:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-9 - Source: Souter, Texts and Studies 9.2 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blessedness by faith belongs to the times of nature, circumcision, and Christianity. ### Latin text Beatitudo ergo haec in circumcisione [tantum dicta est] an [eliam et] in praeputio ? Uult istam beatitudinem tribus temporibus adsignare, naturae circumcisionis et Christianitatis. Dicimus enim quia reputata est Abrahae fides ad iustitiam . Omnes enim [hoc] confitemur et consentimus; ergo quod ratio de Abraham inuenerit, hoc de ceteris obseruemus. ### English translation (Claude) "Is this blessedness then in the circumcision or in the uncircumcision?" He wishes to assign this blessedness to three times: of nature, of circumcision, and of Christianity. "For we say that faith was reckoned to Abraham as righteousness." For we all confess and agree; so let us observe concerning the others what reason has found concerning Abraham. ### Scripture references - Rom 4:9: quotation, high confidence ### Translation notes - Souter brackets "only was it said" and "or also" in the lemma, and hoc; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.9 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-9). ## Romans 4:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-10 - Source: Souter, Texts and Studies 9.2 2:37 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham was righteous before he was circumcised. ### Latin text Quo modo ergo deputata est? in circumcisione cum esse[t], an in praeputio? Videamus utrum circumcisio ex iust[iti]a, an iustitia ex circumcisione sit nata. Non in circumcisione , sed in praeputio. Quia ante iustus quam circumcisus. ### English translation (Claude) "How then was it reckoned? When he was in circumcision, or in uncircumcision?" Let us see whether circumcision was born of righteousness, or righteousness of circumcision. "Not in circumcision, but in uncircumcision." Because he was righteous before he was circumcised. ### Scripture references - Rom 4:10: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 4.10 (Souter, Texts and Studies 9.2 2:37; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-10). ## Romans 4:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-11 - Source: Souter, Texts and Studies 9.2 2:37–38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Circumcision sealed the perfect righteousness of Abraham's faith, which he showed by obedience. ### Latin text Et signum accepit circumcisionis. Ne dicerent “Ergo superflue circumcisus est,” signum ait esse iustitiae, non [initium uel] augmentum. Signaculum iustitiae fidei , quae est in praeputio. Signaculum accepit illius iustitiae quam praeputiati fides meruit, tam perfecta enim fuit ut signaculum mereretur: semper enim res plena signatur. Siue: Ut ostenderet quam iustus et fidelis esset, qui dolorem sibi ex mandato dei non dubitauit inferre, non putans superfluum quod [a scientiarum] domino iubebatur, sicut nec parricidium credidit impium quod fons praeceperat pietatis. Ut sit pater omnium credentium in praeputio [,ut illi accepto feratur iustitia , ### English translation (Claude) "And he received the sign of circumcision." Lest they say, "Then he was circumcised to no purpose," he says that it is a sign of righteousness, not an increase of it. "A seal of the righteousness of faith, which is in uncircumcision." He received the seal of that righteousness which the faith of the uncircumcised man merited; for it was so perfect that it merited a seal: for it is always a full thing that is sealed. Or: to show how righteous and faithful he was, who did not hesitate to inflict pain on himself at God's command, not thinking superfluous what the Lord commanded, just as he did not believe ungodly the slaying of his son, which the fountain of godliness had commanded. "That he might be the father of all who believe in uncircumcision." ### Scripture references - Rom 4:11: quotation, high confidence - Gen 17:24: allusion, medium confidence - Gen 22:2: allusion, high confidence ### Translation notes - Souter brackets "a beginning or" and a scientiarum ("by the Lord of knowledge"); left out. He also brackets the rest of the lemma (Rom 4:11b–12), printed in the next section. ### Citation (SBL) Pelagius, Comm. Rom. 4.11 (Souter, Texts and Studies 9.2 2:37–38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-11). ## Romans 4:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-12 - Source: Souter, Texts and Studies 9.2 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham is father of believing gentiles, circumcised in heart, and of the righteous circumcised. ### Latin text et sit pater circumcisionis , qui non solum ex circumcisione sunt , sed et eorum qui secuntur uestigia patris nostri Abrahae]. Ut omnes qui ex gentibus credunt filii sint Abrahae, dum et illi[s] sola fides ad iustitiam reputatur, et fiunt et ipsi circumcisi, sed corde. Siue : Quia in praeputio iustus fuit, ut esset incircumcisorum [fidelium] pater, et circumcisus iustus permansit, ut circumcisorum iustorum fieret pater. ### English translation (Claude) ["That righteousness might be credited to them, and that he might be the father of circumcision, of those who are not only of the circumcision, but also of those who follow the footsteps of our father Abraham."] So that all who believe from among the gentiles may be sons of Abraham, since for them too faith alone is reckoned as righteousness, and they too become circumcised, but in heart. Or: because he was righteous in uncircumcision, so that he might be the father of the uncircumcised, and remained righteous when circumcised, so that he might become the father of the righteous circumcised. ### Scripture references - Rom 4:11: quotation, high confidence - Rom 4:12: quotation, high confidence ### Translation notes - Souter brackets the whole lemma (Rom 4:11b–12); it is kept in brackets so that the section has its verse. In the comment he brackets fidelium ("faithful") and the s of illis; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.12 (Souter, Texts and Studies 9.2 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-12). ## Romans 4:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-13 - Source: Souter, Texts and Studies 9.2 2:38 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The promise to Abraham came through faith, not the law of circumcision. ### Latin text Non enim per legem promissio [facta est] Abrahae aut semini eius . Hic legem ipsam circumcisionem appellat, eo quod omne praeceptum lex possit intellegi. Ut heres esset mundi , sed per iustitiam fidei. Siue: Ut in semine eius, quod est Christus, benedicerentur omnes gentes quae illi in hereditate a patre sunt datae. Siue: Ut ‘cum eo recumbant’ gentes ‘in regno caelorum.’ ### English translation (Claude) "For not through the law was the promise to Abraham or to his seed." Here he calls circumcision itself "the law," because every precept can be understood as law. "That he should be heir of the world, but through the righteousness of faith." Or: that in his seed, which is Christ, all the nations might be blessed, which were given to him by the Father as an inheritance. Or: that the nations may "recline with him in the kingdom of heaven." ### Scripture references - Rom 4:13: quotation, high confidence - Gal 3:16: allusion, high confidence - Ps 2:8: allusion, medium confidence - Matt 8:11: quotation, high confidence ### Translation notes - Souter brackets facta est ("was made"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.13 (Souter, Texts and Studies 9.2 2:38; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-13). ## Romans 4:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-14 - Source: Souter, Texts and Studies 9.2 2:38–39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If only the circumcised were heirs, God's promise to Abraham would fail. ### Latin text Si enim qui ex lege heredes sunt , euacuata est fides , abolita est promissio. Si [illi] soli, ut uos uultis, circumcisi heredes sunt, non impleuit deus promissum Abrahae, ut ‘ pater esset multarum gentium,’ et, si ita est, iam uidebitur deo sine causa cre[di]disse. ### English translation (Claude) "For if those who are of the law are heirs, faith has been made void, the promise abolished." If the circumcised alone, as you would have it, are heirs, God has not fulfilled his promise to Abraham that "he would be the father of many nations"; and if that is so, Abraham will seem to have believed God for nothing. ### Scripture references - Rom 4:14: quotation, high confidence - Gen 17:5: quotation, high confidence ### Translation notes - Souter brackets illi and -di- in credidisse; left out (the sense requires "believed"). ### Citation (SBL) Pelagius, Comm. Rom. 4.14 (Souter, Texts and Studies 9.2 2:38–39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-14). ## Romans 4:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-15 - Source: Souter, Texts and Studies 9.2 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law increases guilt by giving knowledge of sin. ### Latin text Lex enim iram operatur. Quia ‘iniustis est posita,’ et magis grauauit peccare uolentes quam absoluit, per scientiam cumulando delicta: ‘si’ enim ‘caeci essetis,’ [inquit,] ‘peccatum non haberetis’ [Ubi enim non est lex, nec praeuaricatio, ### English translation (Claude) "For the law works wrath." Because "it is laid down for the unjust," and it weighed down those who wished to sin more than it absolved them, heaping up offenses through knowledge: for "if you were blind, you would have no sin." ### Scripture references - Rom 4:15: quotation, high confidence - 1 Tim 1:9: quotation, high confidence - John 9:41: quotation, high confidence ### Translation notes - Souter brackets inquit ("he says") and the lemma of Rom 4:15b–16 that follows here in the manuscripts; the lemma is given in the next section. ### Citation (SBL) Pelagius, Comm. Rom. 4.15 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-15). ## Romans 4:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-16 - Source: Souter, Texts and Studies 9.2 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The inheritance comes by faith, which through forgiveness makes all believers Abraham's sons. ### Latin text ideo ex fide , ut secundum gratiam firma sit promissio omni semini eius , non ei qui ex lege est solum , sed et ei qui ex fide Abraham , qui est pater omnium nostrum.]. Quoniam [ergo] fides exinaniri non potest, nec promissio aboleri, non est ex lege hereditas, sed ex fide, lex enim non donat peccata, sed damnat, et ideo non potest omnes gentes facere filios Abrahae, quia, secundum quod omnes sub peccato inuenti sunt, omnes erant utique puniendi: fides autem, dimissis per gratiam peccatis, omnes credentes filios efficit Abrahae. [Ubi enim non est lex, nec praeuaricatio .] Siue: Non est quod praeuaricetur, ubi lex non est. Siue: Non est quod uindicetur, ubi lex necessaria non est. ### English translation (Claude) ["Therefore it is from faith, so that according to grace the promise may be firm to all his seed, not only to him who is of the law, but also to him who is of the faith of Abraham, who is the father of us all."] Since faith cannot be emptied nor the promise abolished, the inheritance is not from the law but from faith. For the law does not forgive sins but condemns them, and therefore it cannot make all nations sons of Abraham, because, since all were found under sin, all were certainly to be punished; but faith, once sins have been forgiven by grace, makes all believers sons of Abraham. ["For where there is no law, there is no transgression either."] Or: there is nothing to transgress where there is no law. Or: there is nothing to be punished where the law is not needed. ### Scripture references - Rom 4:16: quotation, high confidence - Rom 4:15: quotation, high confidence ### Translation notes - Souter brackets both lemmas (Rom 4:16 and 4:15b); they are kept in brackets because the comment explains them. He also brackets ergo; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.16 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-16). ## Romans 4:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-17 - Source: Souter, Texts and Studies 9.2 2:39 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham is father of many nations; God gives life where nature is dead. ### Latin text Sicut scriptum est . ‘ Quia patrem multarum gentium posui te? Non unius gentis Is[t]rahelis. Ante eum cui credidisti [deo], Ante deum [qui] pater est omnium credentium. Qui iustificat mortuos. Hic mortuos ad generandum dicit, ut praesenti conueniat causae. Et uocat [ea] quae non sunt [tamquam ea quae sunt], Quamuis [et] in principio uocauerit quae non erant, et statim esse coeperunt, tamen hic, quia iam non erant eis tempora generandi. ### English translation (Claude) "As it is written: For I have made you the father of many nations." Not of the one nation of Israel. "Before him whom you believed," Before God, the father of all believers. "Who justifies the dead." Here he speaks of "dead" with respect to begetting, to fit the present case. "And calls the things that are not," Although in the beginning he also called the things that were not, and they at once began to be, yet here because the time for begetting was already past for them. ### Scripture references - Rom 4:17: quotation, high confidence - Gen 17:5: quotation, high confidence - Gen 1:3: allusion, low confidence ### Translation notes - The lemma reads "justifies" (iustificat), not "gives life to," as Pelagius gives it. The last sentence is incomplete in the edition. Souter brackets deo, qui, ea, "as the things that are," et, and a t in Istrahelis; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.17 (Souter, Texts and Studies 9.2 2:39; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-17). ## Romans 4:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-18 - Source: Souter, Texts and Studies 9.2 2:39–40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham believed against natural hope; Pelagius explains his later sons by Keturah. ### Latin text Qui praeter spem in spe[m] credidit. Contra spem naturae erat ut centum annorum homo ex muliere aeque iam fessa, quae etiam in iuuentute sterilis fuisset, semen suum sicut stellas caeli crederet esse futurum. Ut fieret pater multarum gentium , secundum quod dictum est: Sic erit semen tuum. Qui nec unius filii iam per se esse poterat pater; [unde] quaeritur quo modo Abraham, iam emortuo corpore, de Cetura filios generauerit, qui de Sarra ante non potuit. idcirco de Sarra non genuit, quia et anus erat et sterilis: in illa uero, quasi in iuuene, cursu naturae facile potuit generare. ### English translation (Claude) "Who against hope believed in hope." It was against the hope of nature that a man of a hundred years, with a woman equally worn out, who had been barren even in her youth, should believe that his seed would be like the stars of heaven. "That he might become the father of many nations, according to what was said: So shall your seed be." He who could no longer by himself be the father even of one son. The question is asked how Abraham, his body already dead, begot sons by Keturah, when earlier he could not by Sarah. He did not beget by Sarah because she was both old and barren; but by Keturah, as by a young woman, he could easily beget in the course of nature. ### Scripture references - Rom 4:18: quotation, high confidence - Gen 15:5: quotation, high confidence - Gen 25:1: allusion, high confidence - Gen 25:2: allusion, high confidence ### Translation notes - Souter brackets unde; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.18 (Souter, Texts and Studies 9.2 2:39–40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-18). ## Romans 4:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-19 - Source: Souter, Texts and Studies 9.2 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith does not weigh nature against the almighty promiser. ### Latin text Et non est infirmatus in fide, non considerauit corpus suum [iam] emortuum , cum esset centum fere annorum , et emortuam uuluam Sarrae. Nihil naturae considerat fides, quia omnipotentem nouit esse qui dixit. ### English translation (Claude) "And he was not weakened in faith; he did not consider his own body, dead, when he was about a hundred years old, and the deadness of Sarah's womb." Faith considers nothing of nature, because it knows that he who spoke is almighty. ### Scripture references - Rom 4:19: quotation, high confidence ### Translation notes - Souter brackets iam ("now"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.19 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-19). ## Romans 4:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-20 - Source: Souter, Texts and Studies 9.2 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham did not doubt the promise. ### Latin text In repromissione autem dei non haesitauit diffidentia , sed confortatus est fide. Nec de senectutis impossibilitate nec de promissionis magnitudine dubitauit. Dans gloriam deo , ### English translation (Claude) "But he did not hesitate in distrust at the promise of God, but was strengthened in faith." He doubted neither because of the impossibility of old age nor because of the greatness of the promise. "Giving glory to God," ### Scripture references - Rom 4:20: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 4.20 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-20). ## Romans 4:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-21 - Source: Souter, Texts and Studies 9.2 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham thanked God as if the promise were already fulfilled. ### Latin text plenissime sciens quoniam quae cumque promisit, potens est [et] facere. Tamquam de percepto gratias agens. ### English translation (Claude) "most fully knowing that whatever he has promised he is able to do." Giving thanks as for something already received. ### Scripture references - Rom 4:21: quotation, high confidence ### Translation notes - Souter brackets et ("also"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.21 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-21). ## Romans 4:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-22 - Source: Souter, Texts and Studies 9.2 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's perfect faith was reckoned as righteousness. ### Latin text Propter quod deputatum est illi ad iustitiam . Quia tam perfecte et firmiter credidit. ### English translation (Claude) "Therefore it was reckoned to him as righteousness." Because he believed so perfectly and firmly. ### Scripture references - Rom 4:22: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 4.22 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-22). ## Romans 4:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-23 - Source: Souter, Texts and Studies 9.2 2:40 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 4:23. ### Latin text Non est autem scriptum propter ipsum tantum , quia deputatum est illi [ad iustitiam], ### English translation (Claude) "Now it was not written for his sake alone, that it was reckoned to him," ### Scripture references - Rom 4:23: quotation, high confidence ### Translation notes - Souter brackets ad iustitiam ("as righteousness"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.23 (Souter, Texts and Studies 9.2 2:40; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-23). ## Romans 4:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-24 - Source: Souter, Texts and Studies 9.2 2:40–41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abraham's faith is written for us to imitate by believing in Christ's resurrection. ### Latin text sed et propter nos , quibus reputabitur. Non ut eius fidem solum sciamus, sed [et] ut eius quasi patris imitemur exemplum, sicut omnia exempla sanctorum, quibus domino placuerunt, qui ideo etiam temptati sunt ut et ipsi se nossent et nos [eorum uestigia] sequeremur. Credentibus in eum qui suscitauit Iesum [Christum] [dominum nostrum] a mortuis. Si tam perfecte crediderimus Christum a mortuis surrexisse quam ille credidit corpus suum posse ad generandum uiuificari iam mortuum. ### English translation (Claude) "but also for our sake, to whom it will be reckoned." Not that we should know his faith only, but that we should imitate his example as that of a father, like all the examples of the saints by which they pleased the Lord; they were tempted for this reason too, that they might know themselves and we might follow. "To us who believe in him who raised Jesus from the dead." If we believe as perfectly that Christ rose from the dead as he believed that his own body, already dead, could be brought to life for begetting. ### Scripture references - Rom 4:24: quotation, high confidence ### Translation notes - Souter brackets et, "their footsteps," Christum, and "our Lord"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.24 (Souter, Texts and Studies 9.2 2:40–41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-24). ## Romans 4:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-4-25 - Source: Souter, Texts and Studies 9.2 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's death abolished sins; his resurrection confirms believers' righteousness. ### Latin text Qui traditus est propter delicta nostra et surrexit [propter] iustificationem nostram. Qui morte sua nostra peccata aboleuit, et in ea qualitate qua mortuus est necessario resurgens apparuit, ut iustitiam credentium confirmaret. ### English translation (Claude) "Who was handed over for our offenses and rose for our justification." He abolished our sins by his death, and in rising necessarily appeared in the same condition in which he died, to confirm the righteousness of believers. ### Scripture references - Rom 4:25: quotation, high confidence ### Translation notes - Souter brackets the second propter ("for"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 4.25 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/4-25). ## Romans 5:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-1 - Source: Souter, Texts and Studies 9.2 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Since all are saved by grace through faith, Jew and gentile should have peace. ### Latin text Iustificati igitur ex fide, pacem habeamus ad deum per dominum nostrum Iesum Christum . Pertractata causa qu[i]a nemo eorum ex operibus iustificatus sit, sed omnes ex fide, quod exemplo Abrahae probat, cuius se solos filios esse Iudaei putabant, et ostensa ratione quod non genus nec circumcisio, sed fides faciat filios Abrahae, qui ex sola primum fide iustificatus est, qua ratione conclusa, pacem eos habere hortatur, quia nemo suo merito, sed omnes aequaliter dei gratia sunt saluati. [ Pacem habeamus ad deum.’ ] Uel subiecti simus utrique deo ; uel pacem dei, non tantum saeculi, habeamus. ### English translation (Claude) "Being justified therefore by faith, let us have peace with God through our Lord Jesus Christ." He has treated the case that none of them was justified by works, but all by faith, which he proves by the example of Abraham, whose sons the Jews thought themselves alone to be; and he has shown the reason that neither race nor circumcision but faith makes sons of Abraham, who was first justified by faith alone. This reasoning concluded, he exhorts them to have peace, because no one has been saved by his own merit, but all equally by the grace of God. Either: let us both be subject to God; or: let us have the peace of God, not only that of the world. ### Scripture references - Rom 5:1: quotation, high confidence ### Translation notes - Souter brackets the i of quia and a repeated lemma ("Let us have peace with God"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.1 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-1). ## Romans 5:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-2 - Source: Souter, Texts and Studies 9.2 2:41 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Christ believers stand in grace and hope for the glory of God's sons. ### Latin text Per quem et accessum habe[a]mus per fidem in gratia ista. Per quem accessimus prope, qui[a] eramus longe. In qua stamus. Qui ante iacebamus. Et gloriamur in spe gloriae [filiorum] dei. Gloriamur nos sperare filiorum dei gloriam possessuros, tantumque est quod speramus quantum ex se nullus auderet, ne non spes, sed blasphemia putaretur, et quod multis pro sui magnitudine incredibile uideatur. ### English translation (Claude) "Through whom we also have access by faith into this grace." Through whom we have drawn near, we who were far off. "In which we stand." We who before lay fallen. "And boast in the hope of the glory of God." We boast that we hope to possess the glory of the sons of God; and what we hope for is so great that no one would dare to hope it of himself, lest it be thought not hope but blasphemy, and to many it seems incredible because of its greatness. ### Scripture references - Rom 5:2: quotation, high confidence - Eph 2:13: allusion, high confidence ### Translation notes - Souter brackets filiorum ("of the sons") in the lemma and the a of habeamus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.2 (Souter, Texts and Studies 9.2 2:41; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-2). ## Romans 5:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-3 - Source: Souter, Texts and Studies 9.2 2:41–42 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 5:3. ### Latin text Non solum autem [hoc], sed et gloriamur in tribulationibus [ nostris ], scientes quod tribulatio patientiam operatur , ### English translation (Claude) "And not only so, but we also boast in tribulations, knowing that tribulation works patience," ### Scripture references - Rom 5:3: quotation, high confidence ### Translation notes - Souter brackets hoc and nostris ("our"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.3 (Souter, Texts and Studies 9.2 2:41–42; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-3). ## Romans 5:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-4 - Source: Souter, Texts and Studies 9.2 2:42–43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers boast in tribulations for the eternal reward, and hope is confirmed by the gift of the Spirit. ### Latin text patientia autem probationem, probatio autem spem. Non solum in gloriae spe, sed etiam in saluberrimis tribulationibus gloriamur, magnitudinem praemii cognoscentes, sicut Iacobus ait : omne gaudium existimate, fratres,’ et reliqua. unde et optare debemus aliquid pati pro nomine domini, ut adquiramus de tribulatione finienda praemium infinitum. considerat[o] enim praemio nullum possumus condignum aestimare laborem. nam et scimus homines propter aurum ultro se ad bestias deputare, quod tamen in aeternum non poterunt possidere. quanto magis nos exemplo [apostolorum in tribulationibus gaudere debemus], quae quidem cum sint temporales, aeternam salutem adquirunt et a doloribus liberant sempiternis, cum [etiam] multi propter spem paruae salutis et curam corporis maximos sustinuerint cruciatus, nec tamen perfectam potuerint consequi sanitatem, quae etiam si prouenerit, paulo post morte intercedente soluetur ! habemus ergo unde honeste et si[ne] periculo gloriemur. magna enim gloria est de imis ad summa crescere et de nihilo ad maxima peruenire. de limo ad caelum et de seruitute uocamur ad regnum, si tamen, omni gloria saeculi et iucunditate contempta, in illo solo quod nobis promittitur gloriemur. quod et si feceris, tale est quale si quis nummo plumbeo contempto gemmam regiam consequatur; quamquam nec sic sit digna conparatio, quia hic, quamuis pretium distet, manet [et] utrisque corruptio: ibi uero incorruptibilibus corruptibilia [et] aeternis caduca mutantur. Spes autem non confundit. Spes futurorum omnem confusionem expellit; unde probatur non habere spem qui in praeceptis confunditur Christi. Quia caritas dei diffusa est in cordibus nostris . Magnitudo beneficiorum excitat in se magnitudinem caritatis, quae perfecta confundi et timere non nouit. Per spiritum sanctum qui datus est nobis . Quo modo nos [deus] diligat ex hoc cognoscimus, quia non solum nobis per filii sui mortem peccata dimisit sed et spiritum sanctum nobis dedit, qui iam ostendat gloriam futurorum. ### English translation (Claude) "and patience approval, and approval hope." Not only in the hope of glory, but also in most wholesome tribulations we boast, knowing the greatness of the reward, as James says: "Count it all joy, brothers," and the rest. Hence we ought even to wish to suffer something for the name of the Lord, so that from a tribulation that will end we may acquire a reward without end. For when the reward is considered, we can reckon no labor equal to it. For we know that men for the sake of gold voluntarily hire themselves out to the beasts, gold which they will nevertheless not be able to possess forever. How much more we, by their example, in tribulations which, though temporal, acquire eternal salvation and free us from everlasting pains; since many, for the hope of a little health and the care of the body, have endured the greatest tortures, and yet could not attain perfect health, which, even if it came, will be dissolved a little later when death intervenes! We have therefore something to boast of honorably, even if at some risk. For it is great glory to grow from the lowest to the highest and to come from nothing to the greatest things. From the mud to heaven and from slavery we are called to a kingdom, if only, despising all the glory and pleasure of the world, we boast in that alone which is promised to us. If you do this, it is as if someone, despising a lead coin, should obtain a royal jewel; though even so the comparison is not worthy, because here, although the value differs, corruption remains for both; but there corruptible things are exchanged for incorruptible, and fleeting things for eternal. "And hope does not put to shame." The hope of things to come drives out all shame; hence it is proved that he does not have hope who is ashamed in the commandments of Christ. "Because the love of God has been poured out in our hearts." The greatness of his benefits stirs up a great love toward him, which, being perfect, knows neither shame nor fear. "Through the Holy Spirit who has been given to us." We know how much he loves us from this: that he not only forgave us our sins through the death of his Son, but also gave us the Holy Spirit, who already shows the glory of things to come. ### Scripture references - Rom 5:4: quotation, high confidence - Rom 5:5: quotation, high confidence - Jas 1:2: quotation, high confidence - 1 John 4:18: allusion, medium confidence ### Translation notes - The section covers Rom 5:4–5. Souter brackets "of the apostles ought to rejoice in tribulations" (so the sentence "How much more we ..." lacks its verb), etiam, -ne in sine (giving "even if at some risk" rather than "without risk"), the o of considerato, two et's, and deus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.4 (Souter, Texts and Studies 9.2 2:42–43; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-4). ## Romans 5:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-6 - Source: Souter, Texts and Studies 9.2 2:43 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died undeservedly for the ungodly to show his love and draw ours. ### Latin text Ut quid e[ni]m Christus , cum adhuc infirmi essemus? Ut quid indebite pro nobis mortuus est, nisi ut manifestaret suam caritatem, cum adhuc peccatorum et scelerum languoribus premeremur? Secundum tempus . Secundum tempus infirmi, quo iam defecerat paene iustitia. Siue: Quia in ultimo [tempore] passus est Christus. Siue: ad tempus tridui, ut praedicebatur, est mortuus. Pro impiis mortuus est . Uult ostendere quia pro impiis mortuus est, ut ex beneficiorum contemplatione eius gratiam commendaret, et inmerito dilecti quantum eum debeamus dilegere demonstrare[t], [et] an tam benefico et sancto aliquit praeponendum sit uideremus, cum ille nobis impiis nec uitam suam praeposuerit nec necessariam nobis denegauerit mortem. ### English translation (Claude) "For why did Christ, when we were still weak?" Why did he die for us, though he did not owe it, except to show his love, when we were still weighed down by the sicknesses of sins and crimes? "According to the time." Weak according to the time, when righteousness had almost failed. Or: because Christ suffered in the last time. Or: he died for a time of three days, as was foretold. "He died for the ungodly." He wishes to show that he died for the ungodly, in order to commend his grace by the contemplation of his benefits, and to show how much we, loved undeservedly, ought to love him, and that we might see whether anything is to be preferred to one so beneficent and holy, since he did not prefer even his own life to us, the ungodly, nor deny us the death we needed. ### Scripture references - Rom 5:6: quotation, high confidence ### Translation notes - Souter brackets -ni- in enim, tempore ("time"), and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.6 (Souter, Texts and Studies 9.2 2:43; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-6). ## Romans 5:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-7 - Source: Souter, Texts and Studies 9.2 2:43–44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hardly anyone dies for a just or good man. ### Latin text Uix enim pro iusto quis moritur. Ideo pro iusto difficile moritur quia iustus non habet mori: pro morituro enim si forte moritur alter. Nam pro bono forsitan quis audeat mori . Bonus ipse est qui et iustus : dicit enim alibi ‘ mandatum iustum et sanctum et bonum.’ forsitan [autem] hoc est, tam facile [quis] audeat, [scilicet] ne illi iniuria sit. ### English translation (Claude) "For scarcely does anyone die for a just man." It is hard to die for a just man because the just man does not have to die: for if by chance another dies, it is for one who is going to die. "For perhaps for a good man someone would dare to die." The good man is the same as the just: for he says elsewhere: "The commandment is just and holy and good." "Perhaps" here means: one would dare so readily, lest wrong be done to him. ### Scripture references - Rom 5:7: quotation, high confidence - Rom 7:12: quotation, high confidence ### Translation notes - Souter brackets autem, quis, and scilicet; left out. The last sentence is obscure. ### Citation (SBL) Pelagius, Comm. Rom. 5.7 (Souter, Texts and Studies 9.2 2:43–44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-7). ## Romans 5:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-8 - Source: Souter, Texts and Studies 9.2 2:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's love is shown in the sinless Lord dying for ungodly servants. ### Latin text Commendat autem deus suam caritatem in nobis . Amabilem facit, cum insinuat quantum nos diligat. quando enim indebite aliquit praestatur, tunc maxime caritas commendatur. quid enim tam indebitum quam ut sine peccato dominus pro seruis impiis moreretur, et uniuersitatis conditor impenderetur pro portione propriae creaturae? Quoniam [si] cum adhuc peccatores essemus. Notandum quod plerumque apostolus credentes iam in Christo fuisse peccatores dicens, iam non esse significet, ut qualiter se exhibere debeant recognoscant. Christus pro nobis mortuus est: ### English translation (Claude) "But God commends his love toward us." He makes it lovable when he suggests how much he loves us. For when something is given undeservedly, then love is most commended. For what is so undeserved as that the Lord, without sin, should die for ungodly servants, and the founder of the universe be spent for a portion of his own creation? "Since when we were still sinners," It is to be noted that the apostle, when he says that those who now believe in Christ were sinners, usually signifies that they are so no longer, so that they may recognize how they ought to conduct themselves. "Christ died for us:" ### Scripture references - Rom 5:8: quotation, high confidence ### Translation notes - Souter brackets si in the lemma; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.8 (Souter, Texts and Studies 9.2 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-8). ## Romans 5:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-9 - Source: Souter, Texts and Studies 9.2 2:44 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those justified by Christ's blood must not count it defiled by sinning. ### Latin text multo [igitur] magis iustificati nunc. Si peccatores tantum dilexit, quanto magis iam custodiet iustos! In sanguine ipsius salui erimus ab ira per ipsum. Non animalium [sanguine], sicut in lege, caueamus ergo ne peccando [eum] pollutum ducamus, sicut dicit ipse apostolus ad Hebraeos. ### English translation (Claude) "much more, now justified." If he loved sinners so much, how much more will he now keep the righteous! "In his blood we shall be saved from wrath through him." Not by the blood of animals, as in the law. Let us therefore beware lest by sinning we count it polluted, as the apostle himself says to the Hebrews. ### Scripture references - Rom 5:9: quotation, high confidence - Heb 10:29: allusion, high confidence ### Translation notes - Souter brackets igitur, sanguine, and eum ("him"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.9 (Souter, Texts and Studies 9.2 2:44; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-9). ## Romans 5:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-10 - Source: Souter, Texts and Studies 9.2 2:44–45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sinners are enemies by acts, not nature; reconciled by Christ's death, they will be glorified by imitating his life. ### Latin text Si enim , cum inimici essemus, reconciliati sumus deo per mortem filii eius . Peccatores inimici sunt contemnendo, sicut dicit apostolus: ‘nescitis quia amicitia huius mundi inimica est deo? quicumque [ergo] uoluerit amicus fieri huic saeculo, inimicus dei constituitur.’ inimici ergo actibus, non natura: reconciliati autem [ideo] quia conciliati naturaliter fueramus. Multo magis reconciliati salui erimus in uita ipsius. Si per mortem Christi saluati sumus, quanto magis in eius glorificabimur uita, si eam fuerimus imitati ! Non solum Christum . Non solum nobis uita d[on]abitur sempiterna, sed etiam quaedam similitudo per Christum promittitur diuinae gloriae, sicut dicit apostolus Iohannes: ‘nondum apparuit quid erimus; scimus quoniam, [cum] apparuerit, similes ei erimus.’ Per quem nunc reconciliationem accepimus. Hinc ostendere uult propter ea Christum passum, ut qui sequentes Adam discesseramus a deo, per Christum reconcili[ar]emur deo. ### English translation (Claude) "For if, when we were enemies, we were reconciled to God through the death of his Son." Sinners are enemies by despising, as the apostle says: "Do you not know that friendship with this world is hostile to God? Whoever wishes to become a friend of this world is made an enemy of God." Enemies, then, by acts, not by nature; and reconciled because we had been joined to him by nature. "Much more, being reconciled, shall we be saved in his life." If we have been saved by Christ's death, how much more shall we be glorified in his life, if we imitate it! "Not only ... Christ." Not only will eternal life be given to us, but a certain likeness of the divine glory is also promised through Christ, as the apostle John says: "It has not yet appeared what we shall be; we know that when he appears we shall be like him." "Through whom we have now received reconciliation." Hence he wishes to show that Christ suffered for this purpose: that we who, following Adam, had departed from God might be reconciled to God through Christ. ### Scripture references - Rom 5:10: quotation, high confidence - Rom 5:11: quotation, high confidence - Jas 4:4: quotation, high confidence - 1 John 3:2: quotation, high confidence ### Translation notes - The section covers Rom 5:10–11; the lemma of 5:11 is cut short in the edition ("Not only ... Christ"). The first quotation is Jas 4:4, ascribed to "the apostle." Souter brackets ergo, ideo, -on- in donabitur, cum, and -ar- in reconciliaremur; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.10 (Souter, Texts and Studies 9.2 2:44–45; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-10). ## Romans 5:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-12 - Source: Souter, Texts and Studies 9.2 2:45 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin and death came through Adam by example, and righteousness and life through Christ; death passed to those who sin as he did. ### Latin text Propter ea sicut per unum hominem in hunc mundum peccatum introiit et per peccatum mors. Exemplo uel forma, quo modo, cum non esset peccatum, per Adam aduenit, ita etiam, cum paene aput nullum iustitia remansisset, per Christum est reuocata; et quo modo per illius peccatum mors intrauit, ita et per huius iustitiam uita est reparata. Et ita in omnes homines [mors] pertransiit , in quo omnes peccauerunt. Dum ita peccant, et similiter moriuntur : non enim in Abraham et Isaac [et Iacob] pertransiit, [de quibus dicit dominus: 'omnes enim illi uiuunt.’] hic autem ideo dicit omnes mortuos quia in multitudine peccatorum non excipiuntur pauci iusti, sicut ibi: ‘non est qui faciat bonum, non est usque ad unum,’ [et ‘omnis] homo mendax.’ Siue: In eos omnes pertransiit qui humano [et] non caelesti ritu uiuebant. ### English translation (Claude) "Therefore, as through one man sin entered into this world, and through sin death." By example or pattern: as sin, when it did not yet exist, came through Adam, so also, when righteousness had remained with almost no one, it was called back through Christ; and as death entered through his sin, so also life was restored through this one's righteousness. "And so it passed through to all men, in which all sinned." As long as they sin in the same way, they also die in the same way: for it did not pass through to Abraham and Isaac. But here he says that all are dead because in the multitude of sinners the few righteous are not excepted, as there: "There is none who does good, there is not even one," and "a man a liar." Or: it passed through to all those who lived by a human and not a heavenly rule. ### Scripture references - Rom 5:12: quotation, high confidence - Rom 3:12: quotation, high confidence - Rom 3:4: quotation, high confidence ### Translation notes - Pelagius explains Rom 5:12 by example (exemplo uel forma) and reads "in which all sinned" of those who sin as Adam did; translated as written. Souter brackets mors ("death") in the lemma, "and Jacob," "of whom the Lord says: 'for all of them live'" (Luke 20:38), and "and every" before "man a liar" (Rom 3:4), and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.12 (Souter, Texts and Studies 9.2 2:45; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-12). ## Romans 5:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-13 - Source: Souter, Texts and Studies 9.2 2:45–46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Before the law sin existed but was not reckoned as such, because natural knowledge had faded. ### Latin text Usque ad legem enim peccatum [erat] in [hoc] mundo. [Lex] peccati uindex aduenit, ante cuius aduentum peccatores liberius uel praesentis uitae longitudine fruebantur. erat quidem ante legem peccatum, sed non ita putabatur esse peccatum, quia iam paene obliterata fuerat scientia natura[lis]. Peccatum autem non imputatur , cum lex non est . Quo modo mors regnauit, si non imputa[ba]tur peccatum? nisi subaudias : ‘in praesenti’ non inputabatur. ### English translation (Claude) "For until the law sin was in the world." It came as the avenger of sin; before its coming sinners enjoyed more freely even the length of the present life. Sin indeed existed before the law, but it was not thought to be sin in the same way, because natural knowledge had already been almost obliterated. "But sin is not imputed when there is no law." How did death reign, if sin was not imputed? Unless you understand that it was not imputed "in the present." ### Scripture references - Rom 5:13: quotation, high confidence ### Translation notes - Souter brackets erat ("was") and hoc in the lemma, Lex ("the law," the subject of "came"), -lis in naturalis, and -ba- in imputabatur; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.13 (Souter, Texts and Studies 9.2 2:45–46; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-13). ## Romans 5:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-14 - Source: Souter, Texts and Studies 9.2 2:46 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Death reigned over transgressors of precepts and of the law of nature; Adam was a type of Christ. ### Latin text Sed regnauit mors ab Adam usque ad Mosen et[iam] in eos qui [non] peccauerunt in similitudine[m] praeuaricationis Adae. Siue: Dum non esset qui inter iustum et iniustum ante distingueret, putabat se omnibus dominari. Siue: Non solum in eos qui praeceptum, sicut Adam, transgressi sunt — hoc est de filiis Noe, quibus iussum est ne animam in sanguine manducarent, [et] de filiis Abrahae, quibus circumcisio mandata est — , sed etiam in eos qui sine praecepto legem contempsere naturae. Qui est forma futuri. Siue: Ideo forma fuit Christi quia, sicut Adam sine coitu a deo factus est, ita ille ex uirgine, spiritu sancto operante, processit. [Siue, ut] quidam dicunt: Forma a contrario: hoc est, sicut ille peccati caput, ita et iste iustitiae. ### English translation (Claude) "But death reigned from Adam until Moses even over those who sinned in the likeness of Adam's transgression." Or: since there was as yet no one to distinguish between just and unjust, it thought it ruled over all. Or: not only over those who transgressed a precept, as Adam did, that is, the sons of Noah, who were commanded not to eat the life in the blood, and the sons of Abraham, to whom circumcision was commanded, but also over those who, without a precept, despised the law of nature. "Who is a type of the one to come." Or: he was a type of Christ for this reason, that as Adam was made by God without intercourse, so Christ came forth from a virgin by the working of the Holy Spirit. Some say: a type by contrast; that is, as Adam was the head of sin, so Christ is the head of righteousness. ### Scripture references - Rom 5:14: quotation, high confidence - Gen 9:4: allusion, high confidence - Gen 17:10: allusion, high confidence - Luke 1:35: allusion, medium confidence ### Translation notes - Souter brackets non ("did not") in the lemma; left out, as the comment requires (death reigned over those who sinned as Adam did). He also brackets the m of similitudinem, et, and "Or, as"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.14 (Souter, Texts and Studies 9.2 2:46; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-14). ## Romans 5:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-15 - Source: Souter, Texts and Studies 9.2 2:46–47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ's grace outweighs Adam's offense; Pelagius reports the arguments of those who deny the transmission of sin. ### Latin text Sed non , sicut delictum , ita et gratia. Ne in forma aequalitas putaretur. Si enim unius delicto multi mortui sunt, multo magis gratia dei et donum in gratia unius hominis Iesu Christi in plures abundauit. Plus praeualuit iustitia in uiuificando quam peccatum in occidendo, quia Adam tantum se et suos posteros interfecit, Christus autem et qui erant tunc in corpore et posteros liberauit. hi autem qui contra traducem peccati sunt, ita illam impugnare nituntur: “si Adae,” inquiunt, “peccatum etiam non peccantibus nocuit, ergo et Christi iustitia etiam non credentibus prodest; quia similiter, immo et magis dicit per unum saluari qua[m] per unum ante perierant.” deinde aiunt: “si baptismum mundat antiquum illut delictum, qui de duobus baptizatis nati fuerint debent hoc carere peccato: non enim potuerunt ad filios tra[n]smittere quod ipsi minime habuerunt. illut quoque accidit qu[i]a, si anima non est ex traduce, sed sola caro, ipsa tantum habet traducem peccati et ipsa sola poenam meretur.” iniustum esse dicentes ut hodie nata anima, non ex massa Adae, tam antiquum peccatum portet alienum, dicunt [etiam] nulla ratione concedi ut deus, qui propria [homini] peccata remittit, imputet aliena. Et non sicut per unum delictum , ita et donum. Sed amplius. Nam iudicium [quidem] ex uno in condemnationem. Ex uno [iusto] peccante processit iudicium mortis. Gratia autem ex multis delictis in iustificatione[m]. Quia non inuenit Adam multam iustitiam quam [suo exemplo] destrueret, Christus autem gratia sua multorum peccata dissoluit, et Adam solam formam fecit delicti, Christus uero [et] gratis peccata remisit et iustitiae dedit exemplum. ### English translation (Claude) "But not as the offense, so also the grace." Lest the type be thought to imply equality. "For if by the offense of one many died, much more has the grace of God and the gift in the grace of one man, Jesus Christ, abounded to more." Righteousness prevailed more in giving life than sin in killing, because Adam killed only himself and his descendants, but Christ freed both those who were then in the body and their descendants. But those who are against the transmission of sin try to attack it thus: "If Adam's sin," they say, "harmed even those who do not sin, then Christ's righteousness also profits even those who do not believe; for he says that people are saved through one in like manner, indeed even more, than they had previously perished through one." Then they say: "If baptism cleanses that ancient offense, those born of two baptized parents ought to be without this sin: for they could not pass on to their children what they themselves did not have at all. This also follows: if the soul is not from transmission, but only the flesh, then the flesh alone has the transmission of sin and it alone deserves punishment." Saying that it is unjust that a soul born today, not from the lump of Adam, should bear so ancient a sin, belonging to another, they say that it can by no means be granted that God, who forgives a person's own sins, should impute another's. "And not as through one offense, so also the gift." But more. "For the judgment from one unto condemnation." From one sinning proceeded the judgment of death. "But the grace from many offenses unto justification." Because Adam did not find much righteousness to destroy, but Christ by his grace dissolved the sins of many; and Adam made only a pattern of offense, but Christ both forgave sins freely and gave an example of righteousness. ### Scripture references - Rom 5:15: quotation, high confidence - Rom 5:16: quotation, high confidence ### Translation notes - The section covers Rom 5:15–16. Pelagius reports, without answering them here, the arguments of those who oppose the transmission of sin (tradux peccati); translated as written. Souter brackets etiam, homini, quidem, iusto ("righteous"), suo exemplo ("by his example"), et, and letters in quam, quia, transmittere; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.15 (Souter, Texts and Studies 9.2 2:46–47; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-15). ## Romans 5:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-17 - Source: Souter, Texts and Studies 9.2 2:47 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Through Christ believers receive abundant grace and righteousness given in baptism, not by merit. ### Latin text Si enim [ob] unius delicto regnat mors ut ab Adam usque ad Moysen , multo magis , abundantiam gratiae et donum iustitiae accipientes in uita[m], regnabimus per unum lesum Christum . Qua multa peccata dimisit : et abundantiam donationis spiritus sancti quia multa sunt dona, sed et ipsa iustitia donatur per baptismum, non ex merito possidetur. ### English translation (Claude) "For if by the offense of one death reigns, as from Adam to Moses, much more, receiving the abundance of grace and the gift of righteousness unto life, shall we reign through one, Jesus Christ." By which he forgave many sins; and the abundance of the gift of the Holy Spirit, because the gifts are many; but righteousness itself, too, is given through baptism, not possessed by merit. ### Scripture references - Rom 5:17: quotation, high confidence ### Translation notes - Souter brackets ob and the m of uitam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.17 (Souter, Texts and Studies 9.2 2:47; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-17). ## Romans 5:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-18 - Source: Souter, Texts and Studies 9.2 2:47–48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As death reigned through one offense, grace reigns through one man's righteousness. ### Latin text Igitur, sicut per unius delictum in omnes homines in condemnationem , sic et per unius iustitiam in omnes homines in iustificatione[m] [uitae]. Mors regnauit: subauditur “ita et per iustificationem gratia regnauit.” ### English translation (Claude) "Therefore, as through the offense of one unto all men unto condemnation, so also through the righteousness of one unto all men unto justification." Death reigned: understand "so also grace reigned through justification." ### Scripture references - Rom 5:18: quotation, high confidence ### Translation notes - Souter brackets uitae ("of life"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.18 (Souter, Texts and Studies 9.2 2:47–48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-18). ## Romans 5:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-19 - Source: Souter, Texts and Studies 9.2 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Many sinned by Adam's example of disobedience; many are justified by Christ's obedience. ### Latin text Sicut enim per inoboedientiam unius hominis peccatores constituti sunt plurimi , ita et per unius oboedientiam iusti constituentur multi . Sicut exemplo inoboedientiae Adae peccauerunt multi, ita et Christi oboedientia iustificantur multi. Grande ergo crimen inoboedientiae est, quod tantos occidit. ### English translation (Claude) "For as through the disobedience of one man very many were made sinners, so also through the obedience of one many will be made righteous." As by the example of Adam's disobedience many sinned, so also by Christ's obedience many are justified. Great therefore is the crime of disobedience, which kills so many. ### Scripture references - Rom 5:19: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 5.19 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-19). ## Romans 5:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-20 - Source: Souter, Texts and Studies 9.2 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law showed sin and so increased it, but grace abounded more, calling for greater love. ### Latin text Lex autem subintrauit, ut abundaret delictum . Ne dicerent “sed nobis lex peccata dimisit,” “non," inquit, “ uenit dimittere. sed demonstrare delicta, et dum scienter peccatur, coepit abundare delictum; quasi [si] diceret, ut lex peccata non abstulit, sed adiecit, non tamen suo uitio, sed illorum." ‘Subintrauit’ autem, — hoc est, subito intrauit — , et ita contigit ut abundaret delictum. Ubi autem abundauit delictum, superabundauit gratia . Sicut ait saluator: ‘cui plus dimittitur amplius diligit.’ Manifes[ta]ta est enim quantitas peccati, ut sciretur gratiae magnitudo et redderemus competens debitum caritatis. ### English translation (Claude) "But the law came in, so that the offense might abound." Lest they say, "But the law forgave us our sins," "No," he says, "it did not come to forgive offenses but to show them; and since sin is committed knowingly, the offense began to abound"; as if he said that the law did not take away sins but added to them, yet not by its own fault, but by theirs. "Came in," that is, came in suddenly; and so it happened that the offense abounded. "But where the offense abounded, grace abounded the more." As the Savior says: "He to whom more is forgiven loves more." For the quantity of sin was made manifest so that the greatness of grace might be known and we might repay the fitting debt of love. ### Scripture references - Rom 5:20: quotation, high confidence - Luke 7:47: quotation, high confidence ### Translation notes - Souter brackets si and -ta- in manifestata; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.20 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-20). ## Romans 5:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/4-1/#p-5-21 - Source: Souter, Texts and Studies 9.2 2:48 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace reigns through forgiveness and unceasing righteousness. ### Latin text Ut , quem ad modum regnauit peccatum in mortem , ita et gratia regnet per iustitiam in uitam aeternam , per Iesum Christum dominum nostrum . [Ut,] sicut abundanter confirmatum est regnum peccati per contemptum legis, ita et regnum gratiae confirmetur per multorum remissa peccatorum et indesinentis deinceps iustitiae actionem. ### English translation (Claude) "So that, as sin reigned unto death, so also grace may reign through righteousness unto eternal life, through Jesus Christ our Lord." As the reign of sin was abundantly confirmed through contempt of the law, so also the reign of grace is to be confirmed through the forgiveness of many sins and the unceasing practice of righteousness thereafter. ### Scripture references - Rom 5:21: quotation, high confidence ### Translation notes - Souter brackets Ut in the comment; left out. ### Citation (SBL) Pelagius, Comm. Rom. 5.21 (Souter, Texts and Studies 9.2 2:48; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/5-21). ## Romans 6:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-1 - Source: Souter, Texts and Studies 9.2 2:48–49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 6:1. ### Latin text Quid ergo dicemus? permaneamus in peccato , ut gratia abundet? ### English translation (Claude) "What then shall we say? Shall we remain in sin, so that grace may abound?" ### Scripture references - Rom 6:1: quotation, high confidence ### Citation (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). ## Romans 6:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-2 - Source: Souter, Texts and Studies 9.2 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers have died to sin and must not sin that grace may abound; the baptized are to be firm and perfect. ### Latin text 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]. ### English translation (Claude) "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. ### Scripture references - Rom 6:2: quotation, high confidence ### Translation notes - Souter brackets "as one who in a way cannot sin" at the end; left out. ### Citation (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). ## Romans 6:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-3 - Source: Souter, Texts and Studies 9.2 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Baptism is of water, of the Spirit, and of blood; in it we die with Christ. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:3: quotation, high confidence - Luke 12:50: quotation, high confidence - Matt 3:11: allusion, medium confidence ### Translation notes - Souter brackets fratres ("brothers") in the lemma and noster; left out. ### Citation (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). ## Romans 6:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-4 - Source: Souter, Texts and Studies 9.2 2:49 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In baptism we are buried with Christ to live a new life free of the old man's marks. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:4: quotation, high confidence ### Translation notes - Souter brackets pater ("the Father") and the m of resurrectionem; left out. ### Citation (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). ## Romans 6:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-5 - Source: Souter, Texts and Studies 9.2 2:49–50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who share Christ's death in a changed life will share his resurrection. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:5: quotation, high confidence ### Translation notes - Souter brackets facti and in; left out. ### Citation (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). ## Romans 6:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-6 - Source: Souter, Texts and Studies 9.2 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In baptism the old man, who imitated Adam, is crucified with Christ, so that every vice is destroyed. ### Latin text 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.’ ### English translation (Claude) "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." ### Scripture references - Rom 6:6: quotation, high confidence - Num 21:9: allusion, high confidence - John 8:34: quotation, high confidence ### Translation notes - Souter brackets tu and -ut- in seruitute; left out. ### Citation (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). ## Romans 6:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-7 - Source: Souter, Texts and Studies 9.2 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who has died with Christ is estranged from sin. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:7: quotation, high confidence - 1 John 5:18: quotation, high confidence ### Citation (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). ## Romans 6:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-8 - Source: Souter, Texts and Studies 9.2 2:50 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Only those who die with Christ will live with him. ### Latin text Si enim mortui sumus cum Christo , credimus quia [simul] etiam uiuemus cum illo. Si commortui non sumus, nec conuiuemus, quia eius non sumus membra. ### English translation (Claude) "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. ### Scripture references - Rom 6:8: quotation, high confidence ### Translation notes - Souter brackets simul; left out. ### Citation (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). ## Romans 6:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-9 - Source: Souter, Texts and Studies 9.2 2:50–51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Christ dies no more, baptism cannot be repeated, though repentance remains. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:9: quotation, high confidence - Heb 6:4: quotation, high confidence - Rev 2:11: allusion, low confidence ### Translation notes - Pelagius reads Heb 6:4–6 as forbidding a second baptism, not repentance. ### Citation (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). ## Romans 6:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-10 - Source: Souter, Texts and Studies 9.2 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ died once to sin; his members, having died with him, must always live to God. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - The section covers Rom 6:10–11. Souter brackets the repeated uiuit and esse; left out. ### Citation (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). ## Romans 6:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-12 - Source: Souter, Texts and Studies 9.2 2:51 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin reigns in the body through obedience and consent. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:12: quotation, high confidence ### Translation notes - Souter brackets autem; left out. ### Citation (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). ## Romans 6:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-13 - Source: Souter, Texts and Studies 9.2 2:51–52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: By free choice a person gives his members to sin or to righteousness. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:13: quotation, high confidence ### Translation notes - "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. ### Citation (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). ## Romans 6:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-14 - Source: Souter, Texts and Studies 9.2 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under grace, which gives teaching and example, believers are mature and should not be ruled by sin. ### Latin text 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]. ### English translation (Claude) "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. ### Scripture references - Rom 6:14: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 6:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-15 - Source: Souter, Texts and Studies 9.2 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those who sin are not under grace. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:15: quotation, high confidence ### Citation (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). ## Romans 6:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-16 - Source: Souter, Texts and Studies 9.2 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Serving sin brings one under the law's sentence; obeying righteousness, under grace. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:16: quotation, high confidence ### Translation notes - Souter brackets "unto death" in the lemma and letters of oboedistis, incipietis; left out. ### Citation (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). ## Romans 6:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-17 - Source: Souter, Texts and Studies 9.2 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans were once slaves of sin but obeyed the gospel from the heart. ### Latin text 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: ### English translation (Claude) "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:" ### Scripture references - Rom 6:17: quotation, high confidence ### Citation (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). ## Romans 6:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-18 - Source: Souter, Texts and Studies 9.2 2:52 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Freed from sin, believers serve righteousness by Christ's teaching and example. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:18: quotation, high confidence ### Citation (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). ## Romans 6:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-19 - Source: Souter, Texts and Studies 9.2 2:52–53 - Translation: Claude (claude-opus-5-5), 2026-09-27 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. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:19: quotation, high confidence ### Extrabiblical texts - Wis 9:15 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 6:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-20 - Source: Souter, Texts and Studies 9.2 2:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As once wholly free of righteousness, now be wholly free of sin. ### Latin text Cum enim essetis serui peccati , liberi eratis iustitiae . Hoc est, in nullo ei penitus seruientes, ita et nunc liberi estote ab omni peccato. ### English translation (Claude) "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. ### Scripture references - Rom 6:20: quotation, high confidence ### Citation (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). ## Romans 6:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-21 - Source: Souter, Texts and Studies 9.2 2:53 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 6:21. ### Latin text Quern ergo fructum habuistis aliquando [in his] in quibus nunc erubescitis? nam finis illorum mors est: ### English translation (Claude) "What fruit then did you have at that time, of which you are now ashamed? For the end of those things is death:" ### Scripture references - Rom 6:21: quotation, high confidence ### Translation notes - Souter brackets in his ("in the things"); left out. The comment follows in the next section. ### Citation (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). ## Romans 6:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-22 - Source: Souter, Texts and Studies 9.2 2:53–54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin bears no fruit but shame and death; serving God bears the Spirit's gift now and eternal life later. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:22: quotation, high confidence ### Translation notes - Souter brackets facti in the lemma; left out. ### Citation (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). ## Romans 6:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-6-23 - Source: Souter, Texts and Studies 9.2 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin pays death; eternal life is God's gift, not earned. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 6:23: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 7:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-1 - Source: Souter, Texts and Studies 9.2 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul begins to show the burden of the law to encourage passing to grace. ### Latin text 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]. ### English translation (Claude) "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. ### Scripture references - Rom 7:1: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 7:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-2 - Source: Souter, Texts and Studies 9.2 2:54 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As a widow is freed from her husband, believers dead to the law may pass to Christ. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:2: quotation, high confidence ### Translation notes - Souter brackets eius and "and the people or the soul the wife"; left out. ### Citation (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). ## Romans 7:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-3 - Source: Souter, Texts and Studies 9.2 2:54–55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A wife who joins another man while her husband lives is an adulteress; after his death she is free. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:3: quotation, high confidence ### Translation notes - Souter brackets uiri, ita, and sui; left out. ### Citation (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). ## Romans 7:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-4 - Source: Souter, Texts and Studies 9.2 2:55 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dead to the law with Christ, believers belong to the risen one and ripen in works of righteousness. ### Latin text 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. ] ### English translation (Claude) "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. ### Scripture references - Rom 7:4: quotation, high confidence - Rom 8:3: quotation, high confidence ### Translation notes - 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"). ### Citation (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). ## Romans 7:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-5 - Source: Souter, Texts and Studies 9.2 2:55–57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Passions worked in the members; the law of the letter was given to remind people of the forgotten natural law. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:5: quotation, high confidence - Rom 7:8: quotation, high confidence ### Translation notes - 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. ### Citation (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). ## Romans 7:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-9 - Source: Souter, Texts and Studies 9.2 2:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin, forgotten, revived when the commandment made it known. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:9: quotation, high confidence ### Translation notes - Souter brackets Interim and "m pro"; left out. ### Citation (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). ## Romans 7:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-10 - Source: Souter, Texts and Studies 9.2 2:57 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law is holy and good; against the Marcionites, justice and goodness belong to the one God of both Testaments. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - 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 ### Translation notes - 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. ### Citation (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). ## Romans 7:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-13 - Source: Souter, Texts and Studies 9.2 2:57–58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good law is not the cause of death; it reveals sin, which becomes worse when committed knowingly. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:13: quotation, high confidence ### Translation notes - Souter brackets ipsum and legis; left out. ### Citation (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). ## Romans 7:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-14 - Source: Souter, Texts and Studies 9.2 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul speaks as anyone who has received the law but is used to living carnally. ### Latin text 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] ### English translation (Claude) "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," ### Scripture references - Rom 7:14: quotation, high confidence - Rom 7:15: quotation, high confidence ### Translation notes - 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?" ### Citation (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). ## Romans 7:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-15 - Source: Souter, Texts and Studies 9.2 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The habit of sin, freely chosen, makes one act as if drunk. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:15: quotation, high confidence ### Translation notes - Souter brackets "Sold, as it were," the r of ergo (giving "I" rather than "so"), and quodam modo ("in a way"); left out. ### Citation (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). ## Romans 7:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-16 - Source: Souter, Texts and Studies 9.2 2:58 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not wanting the evil one does is agreement with the law. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:16: quotation, high confidence ### Translation notes - Souter brackets "that it is good" in the lemma and se- in seueritati (giving "truth" rather than "severity"); left out. ### Citation (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). ## Romans 7:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-17 - Source: Souter, Texts and Studies 9.2 2:58–59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sin dwells in a person as an accident, not as part of nature. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:17: quotation, high confidence ### Translation notes - Pelagius calls indwelling sin an accident, not natural; translated as written. ### Citation (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). ## Romans 7:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-18 - Source: Souter, Texts and Studies 9.2 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The will to good is present, but carnal habit resists it. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:18: quotation, high confidence ### Citation (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). ## Romans 7:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-19 - Source: Souter, Texts and Studies 9.2 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Habit makes one do the evil one does not want, like a habitual swearer. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:19: quotation, high confidence ### Translation notes - Souter brackets "good, this" in the lemma; left out. ### Citation (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). ## Romans 7:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-20 - Source: Souter, Texts and Studies 9.2 2:59 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The habit of sin is a necessity the sinner made for himself. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:20: quotation, high confidence - Rom 7:21: quotation, high confidence ### Translation notes - The section covers Rom 7:20–21. Souter brackets uelut, the a of paraui, and mihi; left out. ### Citation (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). ## Romans 7:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-22 - Source: Souter, Texts and Studies 9.2 2:59–60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mind consents to God's law. ### Latin text 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. ### English translation (Claude) "For I delight in the law of God according to the inner man." I agree with the law according to the mind. ### Scripture references - Rom 7:22: quotation, high confidence ### Translation notes - 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.'" ### Citation (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). ## Romans 7:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-23 - Source: Souter, Texts and Studies 9.2 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The law in the members is the habit of sin fighting conscience. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:23: quotation, high confidence ### Citation (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). ## Romans 7:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-24 - Source: Souter, Texts and Studies 9.2 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one held by habit cries out for deliverance. ### Latin text Infelix ego homo! quis me liberabit de corpore mortis huius? Ego qui sic detineor, quis me liberabit de consuetudine mortifera corporali? ### English translation (Claude) "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? ### Scripture references - Rom 7:24: quotation, high confidence ### Citation (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). ## Romans 7:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/6-1/#p-7-25 - Source: Souter, Texts and Studies 9.2 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace frees where the law could not; Paul speaks in another's person, not his own. ### Latin text 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. ### English translation (Claude) "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. ### Scripture references - Rom 7:25: quotation, high confidence ### Translation notes - Souter brackets "Grace frees" (the start of the first comment) and "the apostle, not in his own"; left out. ### Citation (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). ## Romans 8:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-1 - Source: Souter, Texts and Studies 9.2 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those crucified to the works of the flesh are free of condemnation. ### Latin text Nihil ergo nunc damnationis est his qui sunt in Christo Iesu , qui non secundum carnem ambulant [ sed secundum spiritum ]. Nihil in illis damnationis dignum est, [qui] carnis operibus cruci fixi s[unt]. ### English translation (Claude) "There is therefore now no condemnation for those who are in Christ Jesus, who do not walk according to the flesh." There is nothing deserving condemnation in those who have been crucified to the works of the flesh. ### Scripture references - Rom 8:1: quotation, high confidence ### Translation notes - Souter brackets "but according to the Spirit" in the lemma and qui; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.1 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-1). ## Romans 8:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-2 - Source: Souter, Texts and Studies 9.2 2:60 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Grace, called a law, frees from the law that kills sinners. ### Latin text Lex enim spiritus uitae in Christo Iesu . Notandum quia gratiam legem appellat. [Et] liberauit te a lege peccati et mortis. Quae [peccatoribus data est et] mortificat peccatores. [Siue: Ab ea lege quam supra dixerat in menbris esse.] ### English translation (Claude) "For the law of the Spirit of life in Christ Jesus." It is to be noted that he calls grace a law. "Has freed you from the law of sin and death." Which puts sinners to death. ### Scripture references - Rom 8:2: quotation, high confidence ### Translation notes - Souter brackets Et, "was given to sinners and," and "Or: from that law which he said above was in the members"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.2 (Souter, Texts and Studies 9.2 2:60; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-2). ## Romans 8:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-3 - Source: Souter, Texts and Studies 9.2 2:60–61 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ took true flesh like ours and, never sinning in it, condemned sin, showing that fault lies in the will, not in nature. ### Latin text Nam quod inpossibile erat legis . Ut homines carnales faceret custodire iustitiam, mortificandae carnis nec exemplo dato [nec gratia]. In quo infirmabatur per carnem. In illis infirmabatur, non in se. Deus filium suum misit. Contra Fotinum qui negat filium ante carnem. In similitudine carnis peccati . Hic similitudo [carnis] ueritatem habet, sicut ‘Adam genuit ad similitudinem suam.’ similem ergo ceteris hominibus carnem accepit[, quantum ad naturam]. Et de peccato damnauit peccatum in carne. Quasi si dicas: “de gente expugnauit gentem.” sicut hostiae quas pro peccato offerebant in lege, peccati nomine uocaba[n]tur, cum ipsae delicta nescirent, sicut scriptum est: ‘[et] inpone[t] manus super caput peccati sui,’ sic et Christi caro, quae pro peccatis nostris oblata est, peccati nomen accepit. quidam sane dicunt quod de peccato Iudaeorum quo dominum occiderunt, peccatum diaboli quo hominem deceperat, per hominem condemnarit, sicut ad Hebraeos dicit: ‘ut per mortem destrueret eum qui habebat mortis imperium.’ Siue: De illius carnis substantia quae ante seruiebat peccato, uicit numquam peccando peccatum, et in eadem carne damnauit peccatum, ut ostenderet uoluntatem esse in crimine, non naturam, quae talis a deo facta est, ut posset non peccare[, si uellet], ### English translation (Claude) "For what was impossible for the law." To make carnal people keep righteousness, since it gave no example of putting the flesh to death. "In which it was weak through the flesh." It was weak in them, not in itself. "God sent his Son." Against Photinus, who denies the Son before the flesh. "In the likeness of the flesh of sin." Here likeness has truth, as in "Adam begot a son in his own likeness." So he took flesh like that of other men. "And concerning sin he condemned sin in the flesh." As if you were to say: "He defeated a nation by means of a nation." Just as the victims which they offered for sin under the law were called by the name of sin, though they themselves knew nothing of offenses, as it is written: "He shall lay his hands on the head of his sin," so too the flesh of Christ, which was offered for our sins, received the name of sin. Some indeed say that through the sin of the Jews, by which they killed the Lord, he condemned, through a man, the sin of the devil, by which he had deceived man, as he says to the Hebrews: "That through death he might destroy him who had the power of death." Or: from the substance of that flesh which before served sin, he conquered sin by never sinning, and in that same flesh condemned sin, to show that the fault lies in the will, not in nature, which was made by God such that it could not sin. ### Scripture references - Rom 8:3: quotation, high confidence - Gen 5:3: quotation, high confidence - Lev 4:4: quotation, medium confidence - Heb 2:14: quotation, high confidence ### Translation notes - Pelagius says nature was made able not to sin and that guilt lies in the will; translated as written. Souter brackets "nor grace," carnis, "as far as nature is concerned," the n of uocabantur, et, the t of inponet, and "if it willed" at the end; left out. The quotations are Gen 5:3, Lev 4:4 (in a Latin form), and Heb 2:14. ### Citation (SBL) Pelagius, Comm. Rom. 8.3 (Souter, Texts and Studies 9.2 2:60–61; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-3). ## Romans 8:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-4 - Source: Souter, Texts and Studies 9.2 2:61–62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: What the law required is fulfilled in those who follow Christ's example. ### Latin text Ut iustificatio legis impleretur in nobis, qui non secundum carnem ambulamus, sed secundum spiritum. Ut, quoniam in illis, repugnante carnali consuetudine, impleri non potuit, in nobis saltim impleatur, qui exemplo Christi mortificauimus carnem. ### English translation (Claude) "So that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit." So that, since it could not be fulfilled in them because carnal habit resisted, it might at least be fulfilled in us, who by Christ's example have put the flesh to death. ### Scripture references - Rom 8:4: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.4 (Souter, Texts and Studies 9.2 2:61–62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-4). ## Romans 8:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-5 - Source: Souter, Texts and Studies 9.2 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A person is called wholly flesh or wholly spirit according to what he does. ### Latin text Qui enim secundum carnem sunt , quae carnis sunt sapiunt: qui uero secundum spiritum, quae sunt spiritus sentiunt . Homo ex spiritu et carne constructus est. quando ergo carnalia agit, totus caro dicitur, quando uero spiritalia, totus spiritus appellatur. una quaeque enim substantia, cum eam altera in suam dicionem redegerit, et uim quodam modo propriam et nomen amittit. nam singulae [substantiae] cognata sibi et uicina desiderant. ### English translation (Claude) "For those who are according to the flesh mind the things of the flesh; but those according to the Spirit perceive the things of the Spirit." Man is constructed of spirit and flesh. So when he does carnal things, he is called wholly flesh; but when he does spiritual things, he is called wholly spirit. For each substance, when the other has brought it under its sway, loses in a way both its own force and its name. For each desires what is akin and near to it. ### Scripture references - Rom 8:5: quotation, high confidence ### Translation notes - Souter brackets substantiae; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.5 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-5). ## Romans 8:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-6 - Source: Souter, Texts and Studies 9.2 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fleshly prudence returns evil and brings death; spiritual prudence brings peace and life. ### Latin text Nam prudentia carnis mors est , prudentia autem spiritus uita et pax. Ipse alibi dicit prudentiam humanam esse malo uicem referre. talis ergo prudentia mortem parit transgrediendo praeceptum: spiritus uero prudentia et in praesenti pacem habet non reddendo uicem, et uitam in futuro percipiet. prudentia uero a prouidendo est appellata. ### English translation (Claude) "For the prudence of the flesh is death, but the prudence of the Spirit is life and peace." He himself says elsewhere that human prudence is to return evil for evil. Such prudence therefore brings forth death by transgressing the commandment; but the prudence of the Spirit both has peace in the present by not returning evil, and will receive life in the future. Prudence (prudentia) is named from foreseeing (prouidendo). ### Scripture references - Rom 8:6: quotation, high confidence - Rom 12:17: allusion, medium confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.6 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-6). ## Romans 8:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-7 - Source: Souter, Texts and Studies 9.2 2:62 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not the flesh, as the Manichaeans say, but the carnal mind is hostile to God. ### Latin text Quoniam sapientia carnis inimica est deo: legi enim dei non est subiecta. Non ipsa caro, ut Manichaei dicunt, sed sensus carnalis inimicus est deo. omne enim non subiectum inimicum est, et quicumque se uoluerit uindicare, etiam ueteris legis [non] numquam modum excedit. Nec enim potest. Impossibile dixit, ut uel sic eos a carnis concupiscentiis reuocaret. ### English translation (Claude) "For the wisdom of the flesh is hostile to God: for it is not subject to the law of God." Not the flesh itself, as the Manichaeans say, but the carnal mind is hostile to God. For everything that is not subject is hostile, and whoever wishes to avenge himself sometimes exceeds the measure even of the old law. "Nor indeed can it be." He said "impossible" so as to call them back, at least in this way, from the concupiscences of the flesh. ### Scripture references - Rom 8:7: quotation, high confidence ### Translation notes - Souter brackets non in nonnumquam ("sometimes"); left out, it would read "never," which contradicts the sense, so "sometimes" is kept. ### Citation (SBL) Pelagius, Comm. Rom. 8.7 (Souter, Texts and Studies 9.2 2:62; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-7). ## Romans 8:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-8 - Source: Souter, Texts and Studies 9.2 2:62–63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: "In the flesh" means given over to the works of the flesh. ### Latin text Qui autem in carne sunt. Hinc probatur quia superius non carnem sed opera accusauerit carnis, quia quibus hoc dicit, utique in carne uiuebant. Deo placere non possunt. Fieri enim non potest ut carni deditus aliquando non peccet. ### English translation (Claude) "But those who are in the flesh." Hence it is proved that above he accused not the flesh but the works of the flesh, because those to whom he says this were certainly living in the flesh. "Cannot please God." For it cannot be that one given over to the flesh does not sin at some time. ### Scripture references - Rom 8:8: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.8 (Souter, Texts and Studies 9.2 2:62–63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-8). ## Romans 8:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-9 - Source: Souter, Texts and Studies 9.2 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit dwells where his fruit appears; Christ's Spirit is humility, patience, and love of enemies. ### Latin text Uos autem in carne non estis , sed in spiritu. Hoc est, [in] spiritalibus occupati. Si tamen spiritus dei habitat in uobis. In illo spiritus dei habitat, in quo eius apparet fructus, sicut ait ad Galatas: ‘fructus autem spiritus est caritas, gaudium,’ et cetera. Si quis autem spiritum Christi non habet, hic non est eius . Spiritus Christi spiritus humilitatis patientiae omniumque uirtutum est, qui dilexit inimicos et pro eis orauit. ### English translation (Claude) "But you are not in the flesh, but in the Spirit." That is, occupied with spiritual things. "If indeed the Spirit of God dwells in you." The Spirit of God dwells in him in whom his fruit appears, as he says to the Galatians: "But the fruit of the Spirit is love, joy," and the rest. "But if anyone does not have the Spirit of Christ, he is not his." The Spirit of Christ is the spirit of humility, of patience, and of all virtues, of him who loved his enemies and prayed for them. ### Scripture references - Rom 8:9: quotation, high confidence - Gal 5:22: quotation, high confidence ### Translation notes - Souter brackets in; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.9 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-9). ## Romans 8:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-10 - Source: Souter, Texts and Studies 9.2 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In those who imitate Christ the carnal mind is dead and the spirit works righteousness. ### Latin text Si autem Christus in uobis est , corpus quidem mortuum est propter peccatum . Si Christum imitamini, carnalis sensus quasi mortuus non resistit. unde et Dauid aiebat: ‘ego autem tamquam surdus non audiebam, et sicut mutus non aperiens os suum ’ et cetera. Spiritus uero uiuit propter iustitiam. Spiritus uiuit ut iustitiam operetur: non enim hoc solum quaeritur ut [a] carnalibus cessemus, sed etiam ut spiritalia faciamus. ### English translation (Claude) "But if Christ is in you, the body is dead because of sin." If you imitate Christ, the carnal mind does not resist, as if dead. Hence David also said: "But I, like a deaf man, did not hear, and like a mute man not opening his mouth," and the rest. "But the spirit lives because of righteousness." The spirit lives in order to work righteousness: for it is not only required that we cease from carnal things, but also that we do spiritual ones. ### Scripture references - Rom 8:10: quotation, high confidence - Ps 38:13 (37:14 LXX): quotation, high confidence ### Translation notes - Souter brackets a; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.10 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-10). ## Romans 8:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-11 - Source: Souter, Texts and Studies 9.2 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will raise the bodies in which his Spirit dwells. ### Latin text Quod si spiritus eius qui suscitauit Iesum a mortuis , habitat in uobis , qui suscitauit [Iesum] Christum a mortuis , uiuificabit et mortalia corpora uestra propter inhabitantem spiritum eius in uobis. Si tam puri sitis ut in uobis spiritus sanctus habitare dignetur, non patietur deus templum sui spiritus interire, sed quo modo Iesum a mortuis suscitauit, ita et uestra corpora restaurabit. ### English translation (Claude) "But if the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will also give life to your mortal bodies because of his Spirit dwelling in you." If you are so pure that the Holy Spirit deigns to dwell in you, God will not let the temple of his Spirit perish, but as he raised Jesus from the dead, so he will restore your bodies too. ### Scripture references - Rom 8:11: quotation, high confidence ### Translation notes - Souter brackets Iesum in the second clause; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.11 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-11). ## Romans 8:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-12 - Source: Souter, Texts and Studies 9.2 2:63 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers owe nothing to the flesh, and so the law for carnal people is unnecessary. ### Latin text Ergo, fratres, debitores simus, non carni, ut secundum carnem uiuamus. Hoc totum agit ut ostendat eis legem non esse necessariam, quae carnalibus data est. ### English translation (Claude) "Therefore, brothers, we are debtors, not to the flesh, to live according to the flesh." He does all this to show them that the law, which was given to carnal people, is not necessary. ### Scripture references - Rom 8:12: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.12 (Souter, Texts and Studies 9.2 2:63; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-12). ## Romans 8:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-13 - Source: Souter, Texts and Studies 9.2 2:63–64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The works of the flesh, not its substance, are condemned. ### Latin text Si enim secundum carnem uixeritis, moriemini. Secundum rationem expositam, quod carnales homines iustitiam custodire non possint. Si autem [per] spiritu[m] facta carnis mortifica[ueri]tis, uiuetis. [Si] spiritalibus actibus carnis opera subieceritis. notandum sane opera carnis, non substantiam, condemnari. ### English translation (Claude) "For if you live according to the flesh, you will die." According to the reasoning set out, that carnal people cannot keep righteousness. "But if by the Spirit you put to death the deeds of the flesh, you will live." You subject the works of the flesh to spiritual acts. It is to be noted, of course, that the works of the flesh are condemned, not its substance. ### Scripture references - Rom 8:13: quotation, high confidence ### Translation notes - Souter brackets per, the m of spiritum, -ueri- in mortificaueritis, and Si; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.13 (Souter, Texts and Studies 9.2 2:63–64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-13). ## Romans 8:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-14 - Source: Souter, Texts and Studies 9.2 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those governed by the Spirit are God's sons; sinners are led by the devil. ### Latin text Quicumque enim spiritu dei aguntur, hi filii sunt dei . Quicumque mere[n]tur sancto spiritu gubernari, sicut e contrario qui peccant spiritu diaboli aguntur, ab initio peccatoris. ### English translation (Claude) "For all who are led by the Spirit of God are sons of God." All who deserve to be governed by the Holy Spirit; as, on the contrary, those who sin are led by the spirit of the devil, the sinner from the beginning. ### Scripture references - Rom 8:14: quotation, high confidence - 1 John 3:8: allusion, high confidence ### Translation notes - Souter brackets the n of merentur; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.14 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-14). ## Romans 8:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-15 - Source: Souter, Texts and Studies 9.2 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Slaves serve from fear, sons from love; whoever calls God Father must be like him. ### Latin text Non enim accepistis spiritum seruitutis iterum in timore , sed accepistis spiritum adoptionis filiorum. Iudaei acceperunt spiritum qui illos ad seruitutem cogeret per timorem. timere enim seruorum est, dilegere filiorum, sicut scriptum est: ‘seruus dominum suum timebit et filius diliget patrem suum.’ illi ergo qui operari caritatis uoluntate nolebant, timoris necessitate coguntur: nos uero omnia uoluntarie operemur, ut filios nos probemus. In quo clamamus: abba pater . Qui uocat patrem, filium se esse profitetur: debet ergo patri in moribus similis inueniri, ne pro nomine quoque in uacuum usurpato maiori poenae subiaceat. ### English translation (Claude) "For you did not receive the spirit of slavery again in fear, but you received the spirit of adoption of sons." The Jews received a spirit that compelled them to slavery through fear. For to fear belongs to slaves, to love to sons, as it is written: "The slave will fear his master, and the son will love his father." So those who would not work by the will of love are compelled by the necessity of fear; but let us do everything willingly, so that we may prove ourselves sons. "By which we cry: Abba, Father." He who calls him Father professes himself a son: he ought therefore to be found like the Father in his ways, lest he be liable to greater punishment for taking the name too in vain. ### Scripture references - Rom 8:15: quotation, high confidence - Mal 1:6: allusion, medium confidence ### Translation notes - The quotation resembles Mal 1:6. ### Citation (SBL) Pelagius, Comm. Rom. 8.15 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-15). ## Romans 8:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-16 - Source: Souter, Texts and Studies 9.2 2:64 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Having the Spirit is the pledge of adoption. ### Latin text Ipse [enim] spiritus testimonium reddit spiritui nostro quod sumus filii dei . Testimonium adoptionis est quod habemus spiritum, per quem ita oramus; tantam [enim] arram accipere non poterant nisi filii. ### English translation (Claude) "The Spirit himself bears witness to our spirit that we are sons of God." The testimony of adoption is that we have the Spirit, through whom we pray thus; for none but sons could receive so great a pledge. ### Scripture references - Rom 8:16: quotation, high confidence ### Translation notes - Souter brackets enim twice; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.16 (Souter, Texts and Studies 9.2 2:64; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-16). ## Romans 8:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-17 - Source: Souter, Texts and Studies 9.2 2:64–65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Sons who suffer for Christ's name will share his inheritance and glory. ### Latin text Si autem filii , et heredes , heredes quidem dei , coheredes autem Christi. Qui meretur esse filius, meretur effici heres patris et ueri filii coheres. Si tamen compatiamur [, ut et conglorijicemur] . Si talia patiamur cum necesse fuerit pro nomine eius, qualia pertulit ille pro nobis. Ut [et] simul glorificemur. Sicut Iohannes ait: ‘scimus quoniam, cum apparuerit, similes illi erimus,’ ### English translation (Claude) "And if sons, also heirs; heirs of God and joint heirs with Christ." He who deserves to be a son deserves to be made heir of the Father and joint heir of the true Son. "If indeed we suffer with him." If, when it is necessary, we suffer for his name such things as he endured for us. "So that we may also be glorified together." As John says: "We know that when he appears we shall be like him." ### Scripture references - Rom 8:17: quotation, high confidence - 1 John 3:2: quotation, high confidence ### Translation notes - Souter brackets "so that we may also be glorified with him" in the lemma and et; left out (the second lemma repeats the sense). ### Citation (SBL) Pelagius, Comm. Rom. 8.17 (Souter, Texts and Studies 9.2 2:64–65; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-17). ## Romans 8:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-18 - Source: Souter, Texts and Studies 9.2 2:65 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No suffering can compare with the promised glory, which is now hidden. ### Latin text Existimo enim quod indignae sint passiones huius temporis. Hinc uult futuram gloriam commendare, ut praesentes pressuras facilius toleremus; et re uera nihil posset homo condignum pati gloria[e] caelesti, etiam si talis esset illa qualis modo est uita. quitquit enim passus fuerit a morte, plus non est quam etiam pro peccatis suis antea merebatur; nunc autem et peccata donantur, et tunc uita aeterna praestabitur, consortium angelorum, splendor solis, et cetera quae sanctis legimus repromissa. Ad futuram gloriam quae reuelabitur in nobis . Modo enim ‘abscondita est cum Christo in deo,’ et ‘nondum apparuit quid erimus.’ ### English translation (Claude) "For I consider that the sufferings of this time are not worthy." Here he wishes to commend the future glory, so that we may bear present pressures more easily. And in truth a man could suffer nothing worthy of the heavenly glory, even if that glory were only such as life now is. For whatever he has suffered, even death, is no more than he previously deserved for his sins; but now his sins are forgiven, and then eternal life will be granted, the fellowship of angels, the splendor of the sun, and the other things we read are promised to the saints. "Compared with the future glory that will be revealed in us." For now "it is hidden with Christ in God," and "it has not yet appeared what we shall be." ### Scripture references - Rom 8:18: quotation, high confidence - Col 3:3: quotation, high confidence - 1 John 3:2: quotation, high confidence - Matt 13:43: allusion, low confidence ### Translation notes - "Even death" renders a morte, which is uncertain. ### Citation (SBL) Pelagius, Comm. Rom. 8.18 (Souter, Texts and Studies 9.2 2:65; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-18). ## Romans 8:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-19 - Source: Souter, Texts and Studies 9.2 2:65–66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pelagius lists interpretations of "creation": the whole world, the angels, Adam and Eve, or the righteous before Christ. ### Latin text Nam expectatio creaturae reuelationem filiorum dei expectat. Diuersi hunc locum diuersis modis exponunt. Siue: Omnis creatura resurrectionis tempus expectat, quia tunc in melius commutabitur. Siue: Angelica rationabilis creatura: Petrus enim dicit [etiam] angelos gloriam desiderare sanctorum, quidam etiam sic[ut] dicunt, Adam et Euam esse creaturam, quos olim serpens spe diuinitatis uanitati subiectos corruptioni fecerit deseruire, non per semet ipsos peccantes, sed serpentis instinctu. “et ipsi,” inquiunt, “liberabuntur, ut iam non corruptioni deseruiant.” omnem autem creaturam dicunt esse eos qui usque ad aduentum Christi iusti fuerunt, quia et ipsi nondum accipientes [expectant, ‘deo] pro nobis melius aliquit prouidente.’ non solum autem illi, sed et nos ipsi in quibus completa sunt necdum tenemus, sed in spe sustinemus, quamuis quae multi uidere iusti cupierant, uiderimus. ### English translation (Claude) "For the expectation of the creation awaits the revelation of the sons of God." Different people expound this passage in different ways. Either: the whole creation awaits the time of the resurrection, because then it will be changed for the better. Or: the rational angelic creation: for Peter says that the angels desire the glory of the saints. Some also say that the creation is Adam and Eve, whom the serpent long ago, by the hope of divinity, made subject to vanity and in bondage to corruption, not sinning by themselves but at the serpent's instigation. "And they too," they say, "will be freed, so as no longer to be in bondage to corruption." And "the whole creation" they say is those who were righteous until the coming of Christ, because they too have not yet received, "God providing something better for us." Not only they, but we ourselves too, in whom these things have been fulfilled, do not yet hold them, but wait for them in hope, although we have seen what many righteous people desired to see. ### Scripture references - Rom 8:19: quotation, high confidence - 1 Pet 1:12: allusion, high confidence - Heb 11:40: quotation, high confidence - Matt 13:17: allusion, high confidence - Gen 3:5: allusion, medium confidence ### Translation notes - Souter brackets etiam, -ut in sicut, and "await, God" (so the clause lacks its verb; "God" is kept for the sense); left out. The quotation is Heb 11:40. ### Citation (SBL) Pelagius, Comm. Rom. 8.19 (Souter, Texts and Studies 9.2 2:65–66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-19). ## Romans 8:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-20 - Source: Souter, Texts and Studies 9.2 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation, like the ministering angels, was subjected to transience in hope. ### Latin text Uanitati enim creatura. Uanitas est omne quod quandoque finitur. Subiecta est. Si[cut] angeli hominibus ministrantes. Non sponte , sed propter eum qui subiecit [eam] in spe ### English translation (Claude) "For the creation was subjected to vanity." Vanity is everything that at some time comes to an end. "Was subjected." As the angels are, ministering to men. "Not willingly, but because of him who subjected it in hope," ### Scripture references - Rom 8:20: quotation, high confidence ### Translation notes - Souter brackets -cut in sicut ("as") and eam ("it"); left out, "as" kept for sense. ### Citation (SBL) Pelagius, Comm. Rom. 8.20 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-20). ## Romans 8:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-21 - Source: Souter, Texts and Studies 9.2 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation will no longer serve those who corrupted God's image. ### Latin text qu[on]ia[m] et ipsa creatura liberabitur a seruitute corruptionis in libertate gloriae filiorum dei. Iam non seruiet eis qui dei [in se] imaginem corruperunt. ### English translation (Claude) "because the creation itself also will be freed from the bondage of corruption into the freedom of the glory of the sons of God." It will no longer serve those who have corrupted the image of God. ### Scripture references - Rom 8:21: quotation, high confidence ### Translation notes - Souter brackets letters of quoniam and "in themselves"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.21 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-21). ## Romans 8:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-22 - Source: Souter, Texts and Studies 9.2 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Creation, the angels, grieve over the unconverted. ### Latin text Scimus autem quod omnis creatura congemescit et [aeque] parturit usque athuc. Sicut ‘gaudent angeli super paenitentes,’ ita dolent super conuerti nolentes. ### English translation (Claude) "For we know that the whole creation groans and is in labor until now." As "the angels rejoice over those who repent," so they grieve over those who refuse to be converted. ### Scripture references - Rom 8:22: quotation, high confidence - Luke 15:10: quotation, high confidence ### Translation notes - Souter brackets aeque; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.22 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-22). ## Romans 8:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-23 - Source: Souter, Texts and Studies 9.2 2:66 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers who have the Spirit groan with the angels over the unconverted. ### Latin text Non solum autem illa, sed et nos qui receptaculum spiritus habemus , [nos] ipsi intra [nos] gemimus [adoptionem filiorum]. Non solum angeli qui benigniores nobis sunt, de huius modi [dolent], sed etiam nos qui iam spiritum sanctum [habemus], de talibus ingemescimus, sicut et Hieremias ingemescens aiebat: ‘heu mihi anima, quia perit reuerens a terra!’ et reliqua. Expectantes redemptionem corporis nostri: ### English translation (Claude) "And not only it, but we too, who have the dwelling place of the Spirit, groan within." Not only the angels, who are kinder than we, grieve over people of this kind, but also we who already have the Holy Spirit groan over such people, as Jeremiah too groaned and said: "Woe is me, my soul, for the reverent man has perished from the earth!" and the rest. "Awaiting the redemption of our body:" ### Scripture references - Rom 8:23: quotation, high confidence - Mic 7:2: quotation, high confidence ### Translation notes - Pelagius's lemma reads "the dwelling place" (receptaculum) of the Spirit. The quotation is Mic 7:1–2, not Jeremiah. Souter brackets nos twice, "the adoption of sons," and the verbs dolent ("grieve") and habemus ("have"); left out, the two verbs supplied by sense. ### Citation (SBL) Pelagius, Comm. Rom. 8.23 (Souter, Texts and Studies 9.2 2:66; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-23). ## Romans 8:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-24 - Source: Souter, Texts and Studies 9.2 2:66–67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian hope is for future, unseen things. ### Latin text spe ergo salui facti sumus . Nondum re ipsa promissa percepimus, sed speramus, sicut ad Corinthios ait: 'per fidem enim ambulamus, et non per speciem.’ Spes autem quae uidetur, non est spes: nam quod uidet quis, quid sperat? Quod uidetur non speratur, sed si proprium est possidetur . nulla ergo spes in rebus uisibilibus est Christianis : non enim nobis praesentia promissa sunt, sed futura. ### English translation (Claude) "for in hope we were saved." We have not yet received the promises in reality, but we hope, as he says to the Corinthians: "For we walk by faith, and not by sight." "But hope that is seen is not hope: for what one sees, why does he hope for it?" What is seen is not hoped for, but if it is one's own, it is possessed. So there is no hope for Christians in visible things: for not present things were promised to us, but future ones. ### Scripture references - Rom 8:24: quotation, high confidence - 2 Cor 5:7: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.24 (Souter, Texts and Studies 9.2 2:66–67; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-24). ## Romans 8:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-25 - Source: Souter, Texts and Studies 9.2 2:67 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope requires patience, and faith that waits is greatly rewarded. ### Latin text Sed si quod non uidemus speramus , per patientiam expectamus . Ideo fides per patientiam grandis est praemii, quia quod non uidet credit, et, quasi iam acceperit, ita secura est de nondum acceptis, sicut ait ad Hebraeos : patientia uobis necessaria est, ut uoluntatem [dei] facientes reportetis repromissionem.’ spes enim sine patientia esse non nouit. ### English translation (Claude) "But if we hope for what we do not see, we wait for it through patience." Faith through patience is therefore of great reward, because it believes what it does not see, and, as if it had already received, is secure about what it has not yet received, as he says to the Hebrews: "You need patience, so that, doing the will, you may receive the promise." For hope does not know how to exist without patience. ### Scripture references - Rom 8:25: quotation, high confidence - Heb 10:36: quotation, high confidence ### Translation notes - Souter brackets dei ("of God"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.25 (Souter, Texts and Studies 9.2 2:67; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-25). ## Romans 8:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-26 - Source: Souter, Texts and Studies 9.2 2:67–68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit helps us ask for heavenly things, since we do not know what to pray for. ### Latin text Similiter autem et spiritus adiuuat infirmitati nostrae [orationis.] Secundum hanc spem adiuuat, ut non terrena sed caelestia postulemus. infirma est enim nostra possibilitas, nisi inluminatione sancti spiritus adiuuetur. Nam quid oremus sicut oportet nescimus. Quia athuc per speculum [uidemus], [et] frequenter obsunt quae prodesse arbitramur, et ideo nobis postulata minima conceduntur prouisione diuina, sicut et ipse alibi ait: 'propter quod ter dominum rogaui ut discederet a me,’ et reliqua. [Aliter : Difficile orationis nostrae desiderium, secundum quod corde concepimus, exprimere uix in uoce ualemus; unde subsecutus est:] Sed ipse spiritus postulat [pro nobis] gemitibus inenarrabilibus: [Deus ergo qui scrutatur corda, et si sermone conprehendere non sufficimus, nonit in quanto modo credere cupiamus. scit tamen quia pro sanctis rebus, non pro saecularibus postulamus secundum ipsius uoluntatem.] ### English translation (Claude) "Likewise the Spirit also helps our weakness." He helps according to this hope, so that we ask not for earthly but for heavenly things. For our capacity is weak unless it is helped by the illumination of the Holy Spirit. "For we do not know what we should pray for as we ought." Because we still see through a mirror, and often things harm us that we think will help; and therefore very few of the things we ask are granted us, by divine providence, as he himself also says elsewhere: "For this I asked the Lord three times that it might depart from me," and the rest. "But the Spirit himself intercedes with groanings that cannot be uttered:" ### Scripture references - Rom 8:26: quotation, high confidence - 1 Cor 13:12: allusion, high confidence - 2 Cor 12:8: quotation, high confidence ### Translation notes - Souter brackets orationis ("of prayer") in the lemma, uidemus ("see"), et, pro nobis, and two passages, left out: "Otherwise: we are hardly able to express in words the desire of our prayer as we conceive it in the heart; hence there follows" and "So God, who searches hearts, even if we cannot grasp it in speech, knows how much we desire to believe; he knows that we ask for holy things, not worldly ones, according to his will." ### Citation (SBL) Pelagius, Comm. Rom. 8.26 (Souter, Texts and Studies 9.2 2:67–68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-26). ## Romans 8:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-27 - Source: Souter, Texts and Studies 9.2 2:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Spirit "intercedes" by making us pray; "spirit" here means the grace of the Spirit. ### Latin text qui autem scrutatur [corda], scit quid desideret spiritus, [Quasi summus sacerdos.] quid secundum deum postulat pro sanctis . Hic gratiam spiritus spiritum nominauit, sicut ibi dicit : si orauero lingua, spiritus meus orat,’ et [alibi]: aemulatores estis spirituum.’ ‘postulat’ autem, quia postulare nos facit gemitibus qui enarrari non possunt, sicut temptare nos dicitur deus ut sciat, hoc est, ut scire nos faciat quales simus. sed et usu communi, quod dominus fieri iubet, ipse dicit[ur] operari, ut ‘ille aedificauit domum,’ aut ‘ille codicem fecit,’ cum nec iste scripserit, nec ille construxerit. ### English translation (Claude) "But he who searches knows what the Spirit desires, that he intercedes for the saints according to God." Here he called the grace of the Spirit "spirit," as he says there: "If I pray in a tongue, my spirit prays," and: "You are zealous for spirits." And he says "intercedes" because he makes us intercede with groanings that cannot be described, just as God is said to tempt us in order to know, that is, to make us know what we are like. And in common usage too, what a master orders to be done he himself is said to do, as "he built a house" or "he made a book," though the one did not write it and the other did not build it. ### Scripture references - Rom 8:27: quotation, high confidence - 1 Cor 14:14: quotation, high confidence - 1 Cor 14:12: quotation, high confidence ### Translation notes - Souter brackets corda ("hearts"), "As the high priest," alibi, and -ur in dicitur; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.27 (Souter, Texts and Studies 9.2 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-27). ## Romans 8:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-28 - Source: Souter, Texts and Studies 9.2 2:68 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All that is done or suffered for love of God becomes reward. ### Latin text Scimus autem quoniam diligentibus honum concurrunt omnia in bonum. Omnia quaecumque fecerimus uel passi fuerimus propter dilectionem dei, omnia nobis ad mercedem crescunt. omnia [enim] quaecumque iustus fecerit, prosperabuntur. His qui secundum propositum uocati sunt [sancti], ### English translation (Claude) "But we know that for those who love God all things work together for good." Everything we do or suffer for the love of God grows into reward for us. "Whatever the righteous man does will prosper." "For those who are called according to purpose," ### Scripture references - Rom 8:28: quotation, high confidence - Ps 1:3: allusion, high confidence ### Translation notes - The scanned lemma reads honum, probably for deum ("God"), which the comment supports; translated "God." The quotation adapts Ps 1:3. Souter brackets enim and sancti; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.28 (Souter, Texts and Studies 9.2 2:68; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-28). ## Romans 8:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-29 - Source: Souter, Texts and Studies 9.2 2:68–69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God predestined, that is foreknew, those who would believe and be conformed to Christ. ### Latin text [nam] quos praesciit . Secundum quod proposuit sola fide saluare quos praescierat credituros, et quos gratis uocauit ad salutem, multo magis glorificabit [ad salutem] operantes. Et praedestinauit conformes fieri imaginis [gloriae ] filii sui. Praedestinare idem est quod praescire. ergo quos praeuidit conformes futuros in uita, uoluit ut fierent conformes in gloria, quia ‘transformabit corpus humilitatis nostrae conforme corpori claritatis suae.’ Ut sit primogenitus ipse in multis fratribus . ‘Primogenitus [Me] ex mortuis’ in gloria. ### English translation (Claude) "those whom he foreknew." According to what he purposed: to save by faith alone those whom he had foreknown would believe; and those whom he called freely to salvation, much more will he glorify when they work. "He also predestined to be conformed to the image of his Son." To predestine is the same as to foreknow. So those whom he foresaw would be conformed in life, he willed to become conformed in glory, because "he will transform the body of our lowliness, conformed to the body of his glory." "That he may be the firstborn among many brothers." "The firstborn from the dead," in glory. ### Scripture references - Rom 8:29: quotation, high confidence - Phil 3:21: quotation, high confidence - Col 1:18: quotation, high confidence ### Translation notes - Pelagius equates predestination with foreknowledge of faith; translated as written. Souter brackets nam, "to salvation," gloriae ("of the glory"), and ille; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.29 (Souter, Texts and Studies 9.2 2:68–69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-29). ## Romans 8:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-30 - Source: Souter, Texts and Studies 9.2 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God calls the willing whom he foreknew would believe; they are justified in baptism and glorified. ### Latin text Quos autem praedestinauit , hos et uocauit , [et quos uocauit,] hos et sanctificauit , [quos autem iustijicauit ,] hos autem honorificauit. Quos praesciit credituros, hos uocauit. uocatio autem uolentes colligit, non inuitos; aut certe discretio non in personis, sed in tempore est. hoc ideo dicit propter fidei inimicos, ne fortuitam dei gratiam iudicarent. e[r]go uocantur per praedicationem ut credant, credentes iustificantur per baptismum, glorificantur in uirtutibus gratiarum siue in resurrectione futura. ### English translation (Claude) "And those whom he predestined, these he also called; these he also sanctified; and these he honored." Those whom he foreknew would believe, these he called. And the calling gathers the willing, not the unwilling; or certainly the distinction is not in persons but in time. He says this on account of the enemies of faith, lest they judge the grace of God to be fortuitous. So they are called through preaching to believe; believing, they are justified through baptism; they are glorified in the powers of the gifts of grace or in the future resurrection. ### Scripture references - Rom 8:30: quotation, high confidence ### Translation notes - Souter brackets "and those whom he called" and "and those whom he justified" in the lemma; left out. The lemma reads "sanctified" and "honored." ### Citation (SBL) Pelagius, Comm. Rom. 8.30 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-30). ## Romans 8:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-31 - Source: Souter, Texts and Studies 9.2 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Nothing can stop those who love God from reaching the promised glory. ### Latin text Quid ergo dicemus ad haec? si deus pro nobis , quis contra nos? Uult ostendere quod nemo possit impedire eos qui, diligentes deum, diliguntur a deo, quo minus gloriam quae is promissa est consequantur, eo quod perfecta [quae] in illis est caritas omnem causam mortalis timoris foras expellat. ### English translation (Claude) "What then shall we say to these things? If God is for us, who is against us?" He wishes to show that no one can prevent those who love God, and are loved by God, from attaining the glory promised to them, because the perfect love that is in them drives out every cause of mortal fear. ### Scripture references - Rom 8:31: quotation, high confidence - 1 John 4:18: allusion, high confidence ### Translation notes - Souter brackets quae; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.31 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-31). ## Romans 8:32 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-32 - Source: Souter, Texts and Studies 9.2 2:69 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God handed over his Son for all, leaving the betrayers their free choice. ### Latin text Qui [etiam] filio suo [proprio] non pepercit Permisit tradi, ut tradentibus maneret libertas arbitrii et nobis patientiae monstraretur exemplum. Sed pro nobis omnibus tradidit illum . Non pro aliquantis. Quo modo non etiam cum illo omnia nobis donauit? Quid potest habere carius quod nobis neget, qui filium non negauit? ### English translation (Claude) "He who did not spare his own Son." He permitted him to be handed over, so that the freedom of choice might remain for those who handed him over, and an example of patience might be shown to us. "But handed him over for us all." Not for some. "How has he not also given us all things with him?" What dearer thing can he have to deny us, who did not deny his Son? ### Scripture references - Rom 8:32: quotation, high confidence ### Translation notes - Souter brackets etiam and proprio ("own"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.32 (Souter, Texts and Studies 9.2 2:69; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-32). ## Romans 8:33 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-33 - Source: Souter, Texts and Studies 9.2 2:69–70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 8:33. ### Latin text Quis accusabit [aduersus] electos dei? deus qui iustificat: ### English translation (Claude) "Who will bring a charge against the elect of God? God who justifies:" ### Scripture references - Rom 8:33: quotation, high confidence ### Translation notes - Souter brackets aduersus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.33 (Souter, Texts and Studies 9.2 2:69–70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-33). ## Romans 8:34 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-34 - Source: Souter, Texts and Studies 9.2 2:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: None can condemn God's elect; Christ intercedes by presenting his assumed humanity to the Father, against the Arians. ### Latin text quis est qui condemnet? Quos deus elegit credentes, ac signis et uirtutibus iustos ostendit, quis pro pristinis audebit accusare delictis, uel pro contemptu legalium mandatorum? [Simul autem] Christus [Iesus] qui mortuus est, immo qui [et] resurrexit, qui [et] est ad dexteram dei. Secundum adsumpti hominis loquitur formam, qui mortuus est atque [re]surrexit. Qui etiam interpellat pro nobis. Ut cum ipso simus ubi ipse est. solent plane Arriani ex interpellationis causa mouere calumniam, dicentes quod qui interpellatur interpellante sit maior. quibus respondendum est deum obliuionem non pati, ut pro illis commoneatur semper quos ipse elegit, sed in hoc interpellare eum, dum semper pat[r]i hominem, quem suscepit, quasi nostrum pignus ostendit et offert, ut uerus pontifex et aeternus. ### English translation (Claude) "who is it that condemns?" Those whom God has chosen as believers and shown to be righteous by signs and powers, who will dare to accuse them for their former offenses, or for contempt of the legal commandments? "Christ who died, rather who rose, who is at the right hand of God." He speaks according to the form of the man assumed, who died and rose. "Who also intercedes for us." That we may be with him where he is. The Arians, of course, are accustomed to raise a false charge from the matter of intercession, saying that he to whom intercession is made is greater than he who intercedes. They must be answered that God does not suffer forgetfulness, so as to be continually reminded of those whom he himself chose; but Christ intercedes in this, that he always shows and offers to the Father the man whom he assumed, as our pledge, as the true and eternal high priest. ### Scripture references - Rom 8:34: quotation, high confidence - John 17:24: allusion, medium confidence ### Translation notes - Souter brackets "At the same time," Iesus, et twice, and re- in resurrexit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.34 (Souter, Texts and Studies 9.2 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-34). ## Romans 8:35 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-35 - Source: Souter, Texts and Studies 9.2 2:70 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 8:35. ### Latin text Quis ergo nos separabit a dilectione Christi? tribulatio, an angustia, an persecutio, an fames, an nuditas, an periculum, an gladius? ### English translation (Claude) "Who then will separate us from the love of Christ? Tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword?" ### Scripture references - Rom 8:35: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.35 (Souter, Texts and Studies 9.2 2:70; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-35). ## Romans 8:36 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-36 - Source: Souter, Texts and Studies 9.2 2:70–71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians, suffering for Christ, must not defend themselves but bear all patiently like him. ### Latin text sicut scriptum est. Post tanta et tam praeclara beneficia uel promissa, quae poterit tam grauis esse pressura quae nos ab eius caritate diuellat? et nos dicendo, omnes dicit tales esse debere qui a Christo nec periculis ualeant separari. tunc uero Iudaei uolebant illos a Christo ita separare ut ad legis eos custodiam reuocarent. Quia propter te morte adficimur tota die. Non propter aliquod crimen, sed propter te, qui dixisti: ‘ beati estis, cum uos persequentur,’ et cetera. Aestimati sumus ut oues occisionis. Hoc in nobis maxime Christianis impletur, quibus non licet nosmet ipsos defendere, sed exemplo domini et magistri, qui ‘sicut ouis ad uictimam ductus est,’ omnia inlata patientissime tolerare. ### English translation (Claude) "As it is written." After such great and splendid benefits and promises, what pressure could be so heavy as to tear us from his love? And by saying "we" he says that all ought to be such that they cannot be separated from Christ even by dangers. At that time the Jews wished to separate them from Christ so as to call them back to keeping the law. "Because for your sake we are put to death all day long." Not for any crime, but for your sake, who said: "Blessed are you when they persecute you," and the rest. "We are regarded as sheep for slaughter." This is fulfilled most of all in us Christians, who are not permitted to defend ourselves, but, by the example of our Lord and Master, who "was led like a sheep to the sacrifice," to bear everything inflicted on us most patiently. ### Scripture references - Rom 8:36: quotation, high confidence - Ps 44:22 (43:23 LXX): quotation, high confidence - Matt 5:11: quotation, high confidence - Isa 53:7: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 8.36 (Souter, Texts and Studies 9.2 2:70–71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-36). ## Romans 8:37 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-37 - Source: Souter, Texts and Studies 9.2 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dying for Christ's name is the greatest triumph. ### Latin text Sed in his omnibus superamus propter eum qui nos dilexit . Has omnes tribulationes pro nihilo ducimus propter eum qui nos tantum dilexit ut etiam moreretur pro nobis, et, quando pro eius nomine morimur, tunc maxime triumphamus, praesertim cum leue sit pro se pati quod pro aliis prior d[omin]us [pati] dignatus est. ### English translation (Claude) "But in all these things we overcome because of him who loved us." We count all these tribulations as nothing because of him who loved us so much that he even died for us; and when we die for his name, then we triumph most of all, especially since it is light to suffer for oneself what the Lord first deigned to suffer for others. ### Scripture references - Rom 8:37: quotation, high confidence ### Translation notes - Souter brackets -omin- in dominus and pati ("to suffer"); left out, the sense kept. ### Citation (SBL) Pelagius, Comm. Rom. 8.37 (Souter, Texts and Studies 9.2 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-37). ## Romans 8:38 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-38 - Source: Souter, Texts and Studies 9.2 2:71 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 8:38. ### Latin text Confido enim quia neque mors, neque uita, neque angeli , neque initia neque instantia, [neque futura ,] neque uirtus, ### English translation (Claude) "For I am confident that neither death nor life, nor angels, nor principalities, nor things present, nor power," ### Scripture references - Rom 8:38: quotation, high confidence ### Translation notes - Souter brackets "nor things to come"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.38 (Souter, Texts and Studies 9.2 2:71; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-38). ## Romans 8:39 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/8-1/#p-8-39 - Source: Souter, Texts and Studies 9.2 2:71–72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No threat or promise can separate us from Christ's love, which is shown in keeping his commandments and loving one another. ### Latin text neque altitudo , neque profundum. Pro certo confido quia nec si mihi [quis] mortem minetur, nec si uitam promittat, nec si se angelum dicat a domino destinatum, nec si angelorum principem mentiatur, nec si in praesenti honorem conferat, neque si polliceatur gloria[m] futurorum, neque si uirtutes operetur, nec si caelum promittat et inferno deterreat, uel profunditate[m] scientiae suadere conetur, umquam nos poterit a Christi secernere caritate. Neque alia creatura poterit nos separare [a] caritate dei. Omnem paene creaturam nominauit, et non fuit his contentus, nisi adderet quod etiam si sit alia creatura, nec ipsa uale[a]t separare. Quae est in Christo Iesu domino nostro . Deum diligebat in Christo, cuius dilectio consistit in custodia mandatorum, sicut ipse ait: ‘si diligitis me, mandata mea seruate,’ qui imitationem amoris sui [in] fraterna caritate constituit, dicens: ‘in hoc cognoscent omnes quia mei discipuli estis, si dilexeritis inuicem’: [unde] et Iohannes [ait: ‘si] fratrem quem uides, non diligis, deum quem non uides, quo modo potes diligere? ### English translation (Claude) "nor height, nor depth." I am confident for certain that neither if anyone threatens me with death, nor if he promises life, nor if he says that he is an angel sent by the Lord, nor if he falsely claims to be a prince of angels, nor if he confers honor in the present, nor if he promises the glory of things to come, nor if he works miracles, nor if he promises heaven and frightens with hell, or tries to persuade by depth of knowledge, will he ever be able to sever us from the love of Christ. "Nor any other creature will be able to separate us from the love of God." He named almost every creature, and was not content with these unless he added that even if there is another creature, it too cannot separate us. "Which is in Christ Jesus our Lord." He loved God in Christ, the love of whom consists in keeping the commandments, as he himself says: "If you love me, keep my commandments"; he established the imitation of his love in brotherly love, saying: "By this all will know that you are my disciples, if you love one another." And John: "If you do not love your brother whom you see, how can you love God whom you do not see?" ### Scripture references - Rom 8:39: quotation, high confidence - John 14:15: quotation, high confidence - John 13:35: quotation, high confidence - 1 John 4:20: quotation, high confidence ### Translation notes - Souter brackets quis, the m of gloriam and profunditatem, a, the a of ualeat, in, unde, and "says: 'If"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 8.39 (Souter, Texts and Studies 9.2 2:71–72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/8-39). ## Romans 9:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-1 - Source: Souter, Texts and Studies 9.2 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 9:1. ### Latin text Ueritatem dico in Christo [Iesu], non mentior , testimonium mihi perhibente conscientia mea in spiritu sancto , ### English translation (Claude) "I speak the truth in Christ, I do not lie, my conscience bearing me witness in the Holy Spirit," ### Scripture references - Rom 9:1: quotation, high confidence ### Translation notes - Souter brackets Iesu; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.1 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-1). ## Romans 9:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-2 - Source: Souter, Texts and Studies 9.2 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul grieves for the Jews out of love; the baptized speak and suffer as members of Christ. ### Latin text quoniam tristitia est mihi magna et continuus dolor cordi meo. Contra Iudaeos acturus, primum illis satis facit non se odii causa haec dicere, sed amoris, eo quod doleat illos Christo non credere, ad quos quam primum saluandos aduenerat. quod autem se dicit in Christo dicere ueritatem, ostendit hominem baptizatum qui per communicationem corporis et sanguinis Christi in ipso manet, et ipse in illo; quitquit [uel] facit uel loquitur in Christo, eum loqui uel agere cuius est membrum, et quitquit [ei] inlatum iniuriae fuerit, Christo similiter inrogari. nam quod ait conscientiam sibi in hac parte testimonium perhibere, illum docet ueritatem dicere, cui conscientia in omnibus adtestatur, nec eum mendacii reum interna accusatione constituit. ### English translation (Claude) "that I have great sorrow and continual grief in my heart." About to deal with the Jews, he first assures them that he does not say these things out of hatred but out of love, because he grieves that they do not believe in Christ, who had come to save them first of all. And in saying that he speaks the truth in Christ, he shows that whatever the baptized person, who through communion in the body and blood of Christ abides in him and he in him, does or says in Christ, it is he whose member he is who speaks or acts; and whatever injury is inflicted on him is likewise inflicted on Christ. And as for his saying that his conscience bears him witness in this, he teaches that one speaks the truth to whom conscience bears witness in all things, and whom it does not make guilty of a lie by inner accusation. ### Scripture references - Rom 9:2: quotation, high confidence - John 6:56: allusion, medium confidence ### Translation notes - Souter brackets uel and ei; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.2 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-2). ## Romans 9:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-3 - Source: Souter, Texts and Studies 9.2 2:72 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 9:3. ### Latin text Optabam enim anathema esse ego ipse a Christo pro fratribus meis, qui sunt cognati [mei] secundum carnem , ### English translation (Claude) "For I wished that I myself were accursed from Christ for my brothers, who are kinsmen according to the flesh," ### Scripture references - Rom 9:3: quotation, high confidence ### Translation notes - Souter brackets mei ("my"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.3 (Souter, Texts and Studies 9.2 2:72; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-3). ## Romans 9:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-4 - Source: Souter, Texts and Studies 9.2 2:72–73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's wish dates from his persecuting days; Israel's privileges include sonship, covenants, and the law. ### Latin text qui sunt Istrahelitae . Optabam aliquando, cum persequerer Christum, non modo optarem: sciebam enim quod ipsorum essent haec omnia, sed pos[t] quam cognoui ueritatem, dereliqui eos quos taliter diligebam, et illi non conuertuntur. Quorum adoptio [est] filiorum. De ipsis enim dicebatur: ‘filius meus primogenitus Istrahel.’ [Et] gloria et testamenta et legis latio. Ueteris latio et noui promissio. Et obsequium [et promissa ]. Hoc est ministerium angelorum uel prophetarum. ### English translation (Claude) "who are Israelites." I wished it once, when I was persecuting Christ; not that I would wish it now: for I knew that all these things were theirs; but after I knew the truth, I left those whom I loved so much, and they are not converted. "Whose is the adoption of sons." For of them it was said: "Israel is my firstborn son." "And the glory and the covenants and the giving of the law." The giving of the old and the promise of the new. "And the service." That is, the ministry of angels or of prophets. ### Scripture references - Rom 9:4: quotation, high confidence - Exod 4:22: quotation, high confidence ### Translation notes - Souter brackets the t of post, est, Et, and "and the promises"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.4 (Souter, Texts and Studies 9.2 2:72–73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-4). ## Romans 9:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-5 - Source: Souter, Texts and Studies 9.2 2:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is from Israel according to the flesh and God blessed forever, against Mani, Photinus, and Arius. ### Latin text Quorum patres. Abraham [et] Isaac et Iacob. [Et] ex quibus Christus secundum carnem , qui est super omnes deus benedictus in saecula . Contra Manichaeum, Fotinum, et Arrium, quia et ex Iudaeis [et] secundum carnem [est] [solam ex illis], [et] deus benedictus in saecula: sicut et Thomas adorat et dicit: ‘ deus meus et dominus meus ! ’ quod ille confirmat dicens: ‘quia uidisti, ideo credidisti.’ ### English translation (Claude) "Whose are the fathers." Abraham, Isaac, and Jacob. "From whom is Christ according to the flesh, who is over all, God blessed forever." Against the Manichaean, Photinus, and Arius: because he is both from the Jews according to the flesh and God blessed forever; as Thomas too adores him and says: "My God and my Lord!", which Christ confirms, saying: "Because you have seen, you have believed." ### Scripture references - Rom 9:5: quotation, high confidence - John 20:28: quotation, high confidence - John 20:29: quotation, high confidence ### Translation notes - Souter brackets et and Et several times, est, and "only from them"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.5 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-5). ## Romans 9:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-6 - Source: Souter, Texts and Studies 9.2 2:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's word has not failed: unbelievers are not true sons of Abraham. ### Latin text Non autem excidit uerbum dei . Quia superius dixerat dolere se quod genus Istrahel proprio uitio excluderetur a regno, quorum haec omnia fuerant, hic ostendit illos qui non credunt, non esse filios Abrahae, ne omnibus Iudaeis praeiudicare [putare]tur et obiceretur illi: ‘numquit ergo deus mentitus est Abrahae? ’ Non enim omnes qui ex Istrahel, hi sunt Istrahelitae, ### English translation (Claude) "But it is not that the word of God has failed." Because he had said above that he grieved that the race of Israel, to whom all these things had belonged, was being excluded from the kingdom by its own fault, here he shows that those who do not believe are not sons of Abraham, lest he prejudge all Jews and the objection be made to him: "Did God then lie to Abraham?" "For not all who are from Israel are Israelites," ### Scripture references - Rom 9:6: quotation, high confidence ### Translation notes - Souter brackets putare- in praeiudicare putaretur ("be thought to prejudge"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.6 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-6). ## Romans 9:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-7 - Source: Souter, Texts and Studies 9.2 2:73 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all Abraham's descendants are sons; some gentiles are true Israelites. ### Latin text nec, quia sunt semen Abrahae, omnes filii. Si non omnes, tamen aliquanti, et, si non omnes Istrahelitae ex Istrahel sunt, sunt ergo [et] ex gentibus aliquanti [‘ueri Istrahelitae] in quibus non est dolus.’ Sed in Isaac uocabitur tibi semen . [In] solo Isaac uocati sunt etiam tunc filii Abrahae, non etiam in Ismahel, cum et ipse ex eius stirpe descenderit. ### English translation (Claude) "nor, because they are the seed of Abraham, are they all sons." If not all, yet some; and if not all Israelites are from Israel, then some are from the gentiles, "in whom there is no guile." "But in Isaac shall your seed be called." In Isaac alone were the sons of Abraham called even then, not in Ishmael as well, though he too descended from his stock. ### Scripture references - Rom 9:7: quotation, high confidence - John 1:47: quotation, high confidence - Gen 21:12: quotation, high confidence ### Translation notes - Souter brackets et, "true Israelites," and In; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.7 (Souter, Texts and Studies 9.2 2:73; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-7). ## Romans 9:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-8 - Source: Souter, Texts and Studies 9.2 2:73–74 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Isaac was a child of promise, so the promise makes Christians Abraham's sons. ### Latin text Id est, non [qui] filii carnis, hi filii dei , sed qui filii promissionis sunt, aestimantur in semen. Ismahel enim secundum carnalem usum natus est ex ancilla, Isaac uero super naturam de senibus ex [re]promissione dei est generatus, ita [et] nunc Christianos promissio facit filios Abrahae, quam [eius] meruit fides, ut scilicet pater sit gentium plurimarum. ### English translation (Claude) "That is, not the children of the flesh are children of God, but the children of the promise are counted as seed." For Ishmael was born of a slave woman in the ordinary way of the flesh, but Isaac was begotten beyond nature from aged parents by the promise of God; so now too the promise makes Christians sons of Abraham, the promise which faith merited, namely that he should be the father of very many nations. ### Scripture references - Rom 9:8: quotation, high confidence - Gen 17:5: allusion, medium confidence ### Translation notes - Souter brackets qui, re- in repromissione, et, and eius ("his" faith); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.8 (Souter, Texts and Studies 9.2 2:73–74; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-8). ## Romans 9:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-9 - Source: Souter, Texts and Studies 9.2 2:74–75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Jacob and Esau were separated before birth by God's foreknowledge of their faith. ### Latin text Promissionis enim uerbum hoc est: Secundum hoc tempus ueniam, et erit Sarrae filius. Hic ostendit posteriorem populum more Isaac esse promissionis. Non solum autem [illi], sed et Rebecca[e]. Non solum Ismahel et Isaac qui, quamuis ex uno patre, [diuersa tamen matre] sunt generati, non sunt unum aput deum, sed etiam Iacob et Esau qui ex uno sunt de Rebecca nati concubitu, ante quam nascerentur, aput deum fidei [futurae] sunt merito separati, ut propositum dei de elegendis bonis et refutandis malis etiam in praescientia iam maneret. ita ergo et nunc quos praesciit de gentibus credituros, elegit, et ex Istrahel reiecit incredulos. uno concubitu habens Isaac patris nostri. Rebecca putatur prima geminos edidisse; in eo quo quasi nouum aliquit [ei] accesserit perterrita deum interrogat. Nam cum nondum nati fuissent aut aliquit egissent bonum uel malum, ut secundum propositum quod per electionem dei factum est, permaneret. Siue: Ut hoc significaretur quod modo etiam de geminis qui non credit abicitur. ### English translation (Claude) "For this is the word of promise: About this time I will come, and Sarah shall have a son." Here he shows that the later people is a people of promise, like Isaac. "And not only so, but also Rebecca." Not only are Ishmael and Isaac, who were born of one father, not one before God, but also Jacob and Esau, who were born of Rebecca from one act of intercourse, were separated before God before they were born, by the merit of faith, so that God's purpose of choosing the good and rejecting the evil might already stand in his foreknowledge. So now too, he has chosen those from the gentiles whom he foreknew would believe, and has rejected the unbelieving from Israel. "Having conceived by one act of intercourse with Isaac our father." Rebecca is thought to have been the first to bear twins; for this reason, as if something new had happened to her, she was terrified and asked God. "For when they had not yet been born or done anything good or evil, so that the purpose which was made by God's election might stand." Or: so that this might be signified, that now even of twins the one who does not believe is cast away. ### Scripture references - Rom 9:9: quotation, high confidence - Rom 9:10: quotation, high confidence - Rom 9:11: quotation, high confidence - Gen 18:10: quotation, high confidence - Gen 25:22: allusion, high confidence ### Translation notes - The section covers Rom 9:9–11. Pelagius grounds election in God's foreknowledge of faith; translated as written. Souter brackets illi, the e of Rebeccae, "yet from different mothers," futurae ("future" faith), and ei; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.9 (Souter, Texts and Studies 9.2 2:74–75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-9). ## Romans 9:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-12 - Source: Souter, Texts and Studies 9.2 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's foreknowledge does not prevent the sinner's conversion. ### Latin text Non ex operibus sed ex uocatione dictum est quia Maior minori seruiet. Praes[ci]entia dei [non] praeiudicat peccatori, si conuerti uoluerit: dicit enim per [Hi]ezechiel: ‘si dixero peccatori: “morte morieris,” et ille conuersus iustitiam fecerit, uita uiuet et non morietur.’ ### English translation (Claude) "Not from works but from calling it was said that the elder shall serve the younger." God's foreknowledge does not prejudge the sinner, if he wishes to be converted: for he says through Ezekiel: "If I say to the sinner, 'You shall surely die,' and he turns and does righteousness, he shall surely live and shall not die." ### Scripture references - Rom 9:12: quotation, high confidence - Gen 25:23: quotation, high confidence - Ezek 33:14: quotation, high confidence - Ezek 33:15: quotation, high confidence ### Translation notes - Souter brackets -ci- in praescientia, non ("not"), and Hi- in Hiezechiel; left out by the rule, the result would read "God's presence prejudges the sinner," which the quotation contradicts, so the sense is kept. The quotation is Ezek 33:14–15. ### Citation (SBL) Pelagius, Comm. Rom. 9.12 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-12). ## Romans 9:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-13 - Source: Souter, Texts and Studies 9.2 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The word to Rebecca was fulfilled in the later descendants, as Malachi says. ### Latin text Sicut scriptum est : Iacob dilexi, Esau autem odio habui. Quod [prius] Rebeccae dictum fuerat, in posteriori progenie per prophetam apostolus ostendit impletum. ### English translation (Claude) "As it is written: Jacob I loved, but Esau I hated." What had been said to Rebecca the apostle shows fulfilled in the later posterity, through the prophet. ### Scripture references - Rom 9:13: quotation, high confidence - Mal 1:2: quotation, high confidence - Mal 1:3: quotation, high confidence ### Translation notes - The quotation is Mal 1:2–3. Souter brackets prius ("earlier"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.13 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-13). ## Romans 9:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-14 - Source: Souter, Texts and Studies 9.2 2:75 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul answers the charge that God makes some good and others evil; God has mercy on those he foreknew would deserve it. ### Latin text Quid ergo dicemus? numquit iniquitas aput deum? absit! Timuit ne quod ipse propter ea dixerat, ut probaret aput deum praerogatiuam generis ni[hi]l ualere, siue iam tunc significatum posteriorem populum meliorem futurum non intellegentes, putarent eum dicere quod alios deus bonos faceret, alios malos, [et] secundum ipsorum sententiam [quod] iniquum erat punire qui non [sua] sponte peccassent, et proponit sibi ex aduerso testimonia quibus illi adfirmare id solebant, quibus exemplis per breue[s] obiectiones respondens [ostendit] ita intellegi non debere. Moses enim dicit: Miserebor cui misertus ero, et misericordiam praestabo cui misericordiam praestitero . Hoc recto sensu ita intellegitur: Illius miserebor quem ita praesciui posse misericordiam promereri, ut iam tunc illius sim ### English translation (Claude) "What then shall we say? Is there injustice with God? Far from it!" He feared that, as to what he himself had said for the purpose of proving that the prerogative of race is worth nothing before God, or that it was already then signified that the later people would be better, they might not understand, and might think he was saying that God makes some good and others evil, and that by their own judgment it was unjust to punish those who had not sinned of their own accord. So he sets before himself the testimonies from the opposing side by which they used to affirm this, and, answering these examples with brief objections, shows that it should not be so understood. "For Moses says: I will have mercy on whom I have had mercy, and I will show mercy to whom I have shown mercy." This is understood in the right sense thus: I will have mercy on him whom I have foreknown to be able to deserve mercy, so that already then I have ### Scripture references - Rom 9:14: quotation, high confidence - Rom 9:15: quotation, high confidence - Exod 33:19: quotation, high confidence ### Translation notes - The section covers Rom 9:14–15; the last sentence ends in the next section. Pelagius explains God's mercy by his foreknowledge of who would deserve it; translated as written. Souter brackets -hi- in nihil, et, quod, sua, and ostendit ("shows"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.14 (Souter, Texts and Studies 9.2 2:75; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-14). ## Romans 9:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-15 - Source: Souter, Texts and Studies 9.2 2:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: End of the comment on Rom 9:15. ### Latin text misertus. ### English translation (Claude) had mercy on him. ### Translation notes - Continues the last sentence of the previous section. ### Citation (SBL) Pelagius, Comm. Rom. 9.15 (Souter, Texts and Studies 9.2 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-15). ## Romans 9:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-16 - Source: Souter, Texts and Studies 9.2 2:76 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pelagius reads Rom 9:16 as a question, since Paul himself ran and urged others to run. ### Latin text Igitur non [est] uolentis neque currentis sed miserantis [est] dei? [E contrario Iudaei sermo est: ‘igitur non uolentis neque currentis/ et iterum : ‘ [ergo] cuius uult miseretur et quem uult indurat/ non enim apostolus [tollit] quod in propria uoluntatehabemus,quisuperiusdicit: ‘ ignora[n]s quia bonitas dei ad paenitentiam te adducit ? ’ et iterum Timotheo scribit : ‘in magna autem domo non solum sunt uasa aurea et argentea, sed et lignea et fictilia, [et] quaedam [quidem] in honorem, quaedam in contumeliam. si quis autem mundauerit se ab his, erit uas in honorem sanctificatum5.] Si non est uolentis neque currentis, ut quidam putant, quare et ipse cucurrit dicens: ‘Cursum consummaui,’ et alios ut currerent adhortatus est dicens; ‘Sic currite ut omnes conprehendatis’? unde intellegitur quia hic interrogantis uoce utitur [et redarguentis] potius quam negantis. [Siue : Ita non uolentis neque currentis tantum, sed et domini adiuuantis.] ### English translation (Claude) "So then it is not of him who wills nor of him who runs, but of God who has mercy?" If it is not of him who wills nor of him who runs, as some think, why did he himself run, saying, "I have finished the course," and urge others to run, saying, "So run that you may all obtain"? Hence it is understood that here he uses the voice of one asking rather than of one denying. ### Scripture references - Rom 9:16: quotation, high confidence - 2 Tim 4:7: quotation, high confidence - 1 Cor 9:24: quotation, high confidence ### Translation notes - Souter brackets est twice in the lemma, "and refuting," and two passages, left out: "On the contrary, this is the Jews' saying: 'So it is not of him who wills nor of him who runs,' and again: 'So he has mercy on whom he wills and hardens whom he wills.' For the apostle does not take away what we have in our own will, since he says above: 'not knowing that the goodness of God leads you to repentance?' and writes to Timothy: 'In a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. If anyone cleanses himself from these, he will be a vessel for honor, sanctified'" (Rom 2:4; 2 Tim 2:20–21); and "Or: thus not only of him who wills nor of him who runs, but also of the Lord who helps." ### Citation (SBL) Pelagius, Comm. Rom. 9.16 (Souter, Texts and Studies 9.2 2:76; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-16). ## Romans 9:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-17 - Source: Souter, Texts and Studies 9.2 2:76–77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pharaoh, having filled up his sins, was made an example for others, or was hardened by God's patience. ### Latin text Dicit enim scriptura Pharaoni quia In hoc ipso te excitaui , ut ostendam in te uirtutem meam , et ut adnuntietur nomen meum in uniuersa terra. Et hoc illi male proponunt. sed hic locus duobus modis a d[i]uersis exponitur. Siue: Quod unus quisque modo et fine peccatorum suorum impleto puniatur, sicut Sodomitae et Amorraei, hic ergo iam modum excesserat, [et] idcirco uoluit deus, quasi de iam perituro, aliis prouidere, ut populus eius agnosceret iustitiam ipsius atque uirtutem, ut nec peccare [audere]nt nec suos aduersarios uererentur. tale est hoc quod in Pharaone gestum est, quale si medicus de cruciatu iam damnati rei multis inueniat sanitatem, causas inquirendo morborum, uel si iudex, cum possit criminosum statim punire, ad omnium timorem diuersis poenis adficiat. Siue: Dei patientia induratus est: cessante enim plaga dei durior fiebat et, quamuis sciret eum non conuerti, tamen etiam in ipso suam clementiam uoluit demonstrare. ### English translation (Claude) "For Scripture says to Pharaoh: For this very purpose I raised you up, to show my power in you, and that my name may be proclaimed in all the earth." This too they wrongly put forward. But this passage is expounded in two ways by different people. Either: that each one is punished when the measure and limit of his sins has been filled, like the Sodomites and the Amorites; so this man had already exceeded the measure, and therefore God wished, as concerning one already about to perish, to provide for others, so that his people might recognize his justice and power, and neither sin nor fear their adversaries. What was done in Pharaoh is as if a physician were to find health for many from the torture of a criminal already condemned, by investigating the causes of diseases; or as if a judge, though he could punish a criminal at once, were to afflict him with various penalties, to put all in fear. Or: he was hardened by God's patience: for when God's plague ceased, he became harder; and although God knew that he would not be converted, yet he wished to show his clemency even in him. ### Scripture references - Rom 9:17: quotation, high confidence - Exod 9:16: quotation, high confidence - Gen 15:16: allusion, medium confidence ### Translation notes - Souter brackets the i of diuersis, et, and audere- in auderent ("dare"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.17 (Souter, Texts and Studies 9.2 2:76–77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-17). ## Romans 9:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-18 - Source: Souter, Texts and Studies 9.2 2:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 9:18. ### Latin text Ergo cui uult [ deus ] miseretur et quem uult indurat. ### English translation (Claude) "So then he has mercy on whom he wills and hardens whom he wills." ### Scripture references - Rom 9:18: quotation, high confidence ### Translation notes - Souter brackets deus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.18 (Souter, Texts and Studies 9.2 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-18). ## Romans 9:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-19 - Source: Souter, Texts and Studies 9.2 2:77 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Blaming one's sin on God's will is contrary to God's justice; even so, the creature must not answer back to its maker. ### Latin text dices itaque mihi: ‘ Quid [igitur] athuc queritur? uoluntati enim eius quis resistit?’ Ergo si et hoc sic intellegitur: ‘Cui uult miseretur [et] quem uult indurat,’ quod satis iniquum est, et ita uestra propositio concludetur, ut dicatis malitiae uestrae non uos esse causam, sed domini uoluntatem, cui contradici non possit, sed resistit huic rationi uestrae ipsa natura iustitiae dei. O homo, tu quis es qui respondeas deo? numquit dicit figmentum ei qui se finxit; Ut quid me fecisti sic? Quibusdam uidetur et hoc athuc ex ipsorum persona dicere, quia ipsum sit dicere neminem posse contradicere uoluntati dei, alterius miserentis, alterum indurantis, et addere neminem deo respondere [debere quodcumque uoluerit facienti]. quidam uero dicunt iam hinc apostolum respondere quod etiam si ita esset ut illi calumniantur, non debere eos suo respondere factori, eo quod tales simus ad conparationem dei, quale ad suum artificem est luti figmentum, ### English translation (Claude) "You will say to me then: Why does he still find fault? For who resists his will?" So if this too is understood thus: "He has mercy on whom he wills and hardens whom he wills," which is quite unjust, then your proposition will be concluded in such a way that you say that you are not the cause of your wickedness, but the will of the Lord, which cannot be contradicted; but the very nature of God's justice resists this reasoning of yours. "O man, who are you to answer back to God? Does the thing formed say to him who formed it: Why have you made me thus?" To some it seems that he says this too still in their person, because it is the same thing to say that no one can contradict the will of God, who has mercy on one and hardens another, and to add that no one answers back to God. But some say that from here on the apostle answers that, even if it were as they falsely charge, they ought not to answer back to their maker, because we are such in comparison with God as a figure of clay is to its craftsman. ### Scripture references - Rom 9:19: quotation, high confidence - Rom 9:20: quotation, high confidence ### Translation notes - The section covers Rom 9:19–20. Souter brackets igitur, et, and "ought ... when he does whatever he wills"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.19 (Souter, Texts and Studies 9.2 2:77; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-19). ## Romans 9:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-21 - Source: Souter, Texts and Studies 9.2 2:77–78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "lump" is all who lived in Egypt, Israel included, who served idols there. ### Latin text Aut non habet potestatem figulus luti ex eadem massa facere aliut quidem uas in honore[m], aliut autem in contumelia[m] ? Secundum eos qui haec apostoli uerba [esse] dicunt, massam dicit omnes in Aegypto commorantes, quia et Istrahel ibi idolis [de]seruierat[ ; unde Hiezechiel dicit in Aegypto uirginitatem eius fuisse corruptam]. ### English translation (Claude) "Or does the potter not have power over the clay, to make from the same lump one vessel for honor and another for dishonor?" According to those who say these are the apostle's words, by "lump" he means all who were living in Egypt, because Israel too had served idols there. ### Scripture references - Rom 9:21: quotation, high confidence ### Translation notes - Souter brackets esse, de- in deseruierat, and "hence Ezekiel says that her virginity was corrupted in Egypt" (Ezek 23:3); left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.21 (Souter, Texts and Studies 9.2 2:77–78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-21). ## Romans 9:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-22 - Source: Souter, Texts and Studies 9.2 2:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Vessels of wrath prepared themselves for destruction by filling up their sins, as Pharaoh did. ### Latin text Quod si uolens [deus] ostendere iram et manifestare potentiam suam, [sustinuit] in multa patientia . Quia illum diu sustinuit blasphemantem et duris operibus suum populum adfligentem, praeter quam innoxiam aetatem paruulorum crudeliter iusserat [e]necari. In uasis irae praeparatis in interitum. Implendo peccata sua uasa irae digna sunt facti et a semet ipsis ad interitum praeparata. ### English translation (Claude) "But if, willing to show his wrath and make known his power, he endured with much patience." Because he endured him for a long time as he blasphemed and afflicted God's people with hard labors, and besides had cruelly ordered the innocent age of little children to be killed. "Vessels of wrath prepared for destruction." By filling up their sins they became vessels worthy of wrath and were prepared by themselves for destruction. ### Scripture references - Rom 9:22: quotation, high confidence - Exod 1:22: allusion, high confidence ### Translation notes - Souter brackets deus and sustinuit ("endured") in the lemma and the e of enecari; left out, "endured" kept for sense. ### Citation (SBL) Pelagius, Comm. Rom. 9.22 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-22). ## Romans 9:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-23 - Source: Souter, Texts and Studies 9.2 2:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The vessels of mercy, the afflicted Israelites, were worthy of mercy. ### Latin text Et ut ostenderet diuitias gloriae suae in uasis misericordiae quae praeparauit in gloria. Digni erant misericordia, quia et minora admiserant et grauiter fuerant adflicti. ### English translation (Claude) "And to show the riches of his glory on the vessels of mercy which he prepared for glory." They were worthy of mercy, because they had committed lesser things and had been grievously afflicted. ### Scripture references - Rom 9:23: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 9.23 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-23). ## Romans 9:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-24 - Source: Souter, Texts and Studies 9.2 2:78 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 9:24–25. ### Latin text Quos et uocauit nos non solum ex Iudaeis, sed etiam ex gentibus , sicut in Osee dicit : [et] Uocabo non plebem meam plebem meam et non [ misericordiam con secutam misericordiam] consecutam , ### English translation (Claude) "Whom he also called, us, not only from the Jews but also from the gentiles, as he says in Hosea: I will call not my people my people, and her who had not [obtained mercy, as having obtained mercy];" ### Scripture references - Rom 9:24: quotation, high confidence - Rom 9:25: quotation, high confidence - Hos 2:23: quotation, high confidence ### Translation notes - Souter brackets et and part of the lemma; without it the quotation of Hos 2:23 has no sense, so it is kept in brackets. ### Citation (SBL) Pelagius, Comm. Rom. 9.24 (Souter, Texts and Studies 9.2 2:78; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-24). ## Romans 9:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-26 - Source: Souter, Texts and Studies 9.2 2:78–79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Egyptians left Egypt with Israel, God now calls gentiles as well as Jews. ### Latin text erit enim in loco ubi uocabuntur: Non plebs mea [uos], ibi uocabuntur filii dei uiui. Quia et tunc aliquanti Aegyptiorum exierant cum filiis Istrahel (quod si deus personas acciperet, solus Istrahel debuit salutem habere), ita et nunc non solum Iudaeos, sed etiam gentes, uocauit ad fidem. secundum eos autem qui haec non ex apostoli, sed ex Iudaeorum persona dici putant, “in tantum,” inquiunt, “quos uoluit saluauit, ut etiam gentes elegeret ido[lo]latras, quae numquam seruierant deo, [et] ex Istrahel paucos uocaret, secundum testimonium Esaiae.” ### English translation (Claude) "for it will be in the place where it was said: Not my people, there they will be called sons of the living God." Because then too some of the Egyptians had gone out with the sons of Israel (whereas if God accepted persons, Israel alone ought to have had salvation), so now too he has called to faith not only Jews but also gentiles. But according to those who think that these things are said not in the apostle's person but in the Jews', "he saved whom he willed," they say, "to such an extent that he even chose idolatrous gentiles, who had never served God, and called few from Israel, according to the testimony of Isaiah." ### Scripture references - Rom 9:26: quotation, high confidence - Hos 1:10: quotation, high confidence - Exod 12:38: allusion, high confidence ### Translation notes - Souter brackets uos and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.26 (Souter, Texts and Studies 9.2 2:78–79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-26). ## Romans 9:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-27 - Source: Souter, Texts and Studies 9.2 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah foretold that only a remnant of Israel would believe. ### Latin text Esaias autem clamat pro Istrahel: Comminatio pro ipsis esse monstratur. Si fuerit numerus filiorum Istrahel tamquam harena maris, reliquiae saluae fient . Paucitatem eorum credituram esse demonstrans. ### English translation (Claude) "But Isaiah cries out concerning Israel:" It is shown to be a threat against them. "If the number of the sons of Israel be as the sand of the sea, a remnant will be saved." Showing that few of them would believe. ### Scripture references - Rom 9:27: quotation, high confidence - Isa 10:22: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 9.27 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-27). ## Romans 9:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-28 - Source: Souter, Texts and Studies 9.2 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The "shortened word" is the New Testament, which sums up all things briefly. ### Latin text Uerbum enim consummans et breuians in aequitate, qu[on]ia[m] uerbum breuiatum faciet dominus super terram. Historiae hoc habet sensus : sicut ego uerbum adbreuio et cito definio, ita deus [hoc] omni uelocitate perficiet. in prophetia autem uerbum breuiatum nouum testamentum accipitur, quia in eo breuiter conprehensa sunt omnia [et clausa]. ### English translation (Claude) "For he is completing the word and cutting it short in equity, because the Lord will make a shortened word upon the earth." The historical sense is this: as I shorten a word and define it quickly, so God will accomplish this with all speed. But in the prophecy the shortened word is taken as the New Testament, because in it all things are briefly comprehended. ### Scripture references - Rom 9:28: quotation, high confidence - Isa 10:23: quotation, high confidence ### Translation notes - Souter brackets letters of quoniam, hoc, and "and enclosed"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.28 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-28). ## Romans 9:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-29 - Source: Souter, Texts and Studies 9.2 2:79 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God kept a seed, the righteous few or Christ, so Israel was not destroyed like Sodom. ### Latin text Et sicut praedixit Esaias. Bene ‘praedixit,’ quia superius scriptum est. Nisi dominus sabaoth reliquisset nobis semen , sicut Sodoma facti essemus et sicut Gomorra similes fuissemus. Quia non est passus paucos iustos perire cum multitudine impiorum. Siue: [Nisi] semen Abraham Christus fuisset missus ad populum liberandum. contradicentium autem hic sensus est: nisi uel paucos ex Iudaeis uocare uoluisset. ### English translation (Claude) "And as Isaiah foretold." "Foretold" fittingly, because it is written earlier in the book. "Unless the Lord of hosts had left us a seed, we would have become like Sodom and been made like Gomorrah." Because he did not allow a few righteous to perish with the multitude of the ungodly. Or: unless Christ, the seed of Abraham, had been sent to free the people. But the sense of the objectors is this: unless he had wished to call at least a few of the Jews. ### Scripture references - Rom 9:29: quotation, high confidence - Isa 1:9: quotation, high confidence ### Translation notes - Souter brackets Nisi ("unless") in the second explanation; left out, kept for sense. ### Citation (SBL) Pelagius, Comm. Rom. 9.29 (Souter, Texts and Studies 9.2 2:79; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-29). ## Romans 9:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-30 - Source: Souter, Texts and Studies 9.2 2:79–80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles found righteousness by believing when called; Israel refused to believe. ### Latin text Quid ergo dicemus? quod gentes , [quae] non sectabantur iustitiam , adprehenderunt iustitiam? Si superiora ex persona apostoli dicuntur, hin[e] sibi iterum proponit, quia poterant dicere: “si non est ita ut dicimus quia non est uolentis neque currentis, quo modo gentes inuenerunt iustitiam quam numquam antea quaesierunt, Istrahel uero quaerens semper iustitiam non potuit inuenire?” si uero totus superior sensus contradicentibus adplicatur, hinc respondit apostolus et breuiter recapitulat quaestionem dicens: ‘quid ergo dicemus ad ea quae nobis obiecta sunt, nisi quia gentes uocatae statim crediderunt, et illi credere noluerunt? Iustitia autem quae ex fide est . Quia iustitia ex fide est, et illi credere noluerunt. ### English translation (Claude) "What then shall we say? That the gentiles, who did not pursue righteousness, have attained righteousness?" If the preceding things are said in the apostle's person, here he again raises a question for himself, because they could say: "If it is not as we say, that it is not of him who wills nor of him who runs, how did the gentiles find a righteousness which they never sought before, while Israel, always seeking righteousness, could not find it?" But if the whole preceding sense is applied to the objectors, here the apostle replies and briefly recapitulates the question, saying: "What then shall we say to the things objected against us, except that the gentiles, when called, believed at once, and they refused to believe?" "But the righteousness that is from faith." Because righteousness is from faith, and they refused to believe. ### Scripture references - Rom 9:30: quotation, high confidence ### Translation notes - Souter brackets quae and the last letter of hinc; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.30 (Souter, Texts and Studies 9.2 2:79–80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-30). ## Romans 9:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-31 - Source: Souter, Texts and Studies 9.2 2:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 9:31. ### Latin text Nam Istrahel , sectando legem iustitiae , in legem non peruenit. ### English translation (Claude) "But Israel, pursuing a law of righteousness, did not attain to the law." ### Scripture references - Rom 9:31: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 9.31 (Souter, Texts and Studies 9.2 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-31). ## Romans 9:32 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-32 - Source: Souter, Texts and Studies 9.2 2:80 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel, boasting in works, rejected grace and stumbled. ### Latin text quare? quia non ex fide, sed quasi ex operibus . Reddit causas quare non inueneri[n]t iustitiam, quia falso in operibus gloriati credere noluerunt, quasi iusti gratiam respuentes. Offenderunt [enim] in lapidem offensionis , ### English translation (Claude) "Why? Because not from faith, but as from works." He gives the reasons why they did not find righteousness: because, boasting falsely in works, they refused to believe, rejecting grace as if they were righteous. "They stumbled at the stone of stumbling," ### Scripture references - Rom 9:32: quotation, high confidence ### Translation notes - Souter brackets the n of inuenerint and enim; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.32 (Souter, Texts and Studies 9.2 2:80; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-32). ## Romans 9:33 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-9-33 - Source: Souter, Texts and Studies 9.2 2:80–81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ is the stumbling stone to the blind and unbelieving; believers will not be put to shame. ### Latin text sicut scriptum est: Ecce pono in Sion lapidem offensionis et petram scandali. Qui uidet lapidem non offendit, qui autem caecus est impingit se: quod contigit Iudaeis quos sua malitia excaecauit, et Christum non agnoscentes cruci fixerunt. sed et idcirco lapis offensionis et petra scandali praedictus est Christus, quia multi in natiuitate eius et passione scandalum patiuntur, sicut scriptum est quia ‘scandalizabantur in eo,’ et hic ipse apostolus ait ‘Christum cruci fixum, Iudaeis scandalum, gentibus autem stultitiam, ipsis uero uocatis Christum dei uirtutem et dei sapientiam.’ unde et hic sequitur : ‘ qui credit in eum non confundetur.’ Petrus quoque dicit quod ‘credentibus lapis electus’ sit ‘[angularis], incredulis uero offensionis.’ Et omnis qui credit in eum , non confundetur. Non Iudaeus solus, sed omnis qui crediderit, de pristinis delictis non confundetur. ### English translation (Claude) "as it is written: Behold, I lay in Zion a stone of stumbling and a rock of offense." He who sees the stone does not stumble, but he who is blind strikes against it: this happened to the Jews, whom their own malice blinded, and, not recognizing Christ, they crucified him. But Christ was also foretold as a stone of stumbling and a rock of offense for this reason: that many take offense at his birth and passion, as it is written that "they were offended at him," and this same apostle says: "Christ crucified, a stumbling block to Jews, and foolishness to gentiles, but to those who are called, Christ the power of God and the wisdom of God." Hence here too there follows: "He who believes in him will not be put to shame." Peter also says that to believers he is "a chosen stone, but to unbelievers a stone of stumbling." "And everyone who believes in him will not be put to shame." Not the Jew alone, but everyone who has believed will not be put to shame for former offenses. ### Scripture references - Rom 9:33: quotation, high confidence - Isa 28:16: quotation, high confidence - Isa 8:14: quotation, high confidence - Matt 13:57: quotation, high confidence - 1 Cor 1:23: quotation, high confidence - 1 Cor 1:24: quotation, high confidence - 1 Pet 2:6: allusion, high confidence - 1 Pet 2:8: allusion, high confidence ### Translation notes - The quotation combines Isa 28:16 and 8:14. Souter brackets angularis ("corner" stone) in the quotation of 1 Pet 2:6–8; left out. ### Citation (SBL) Pelagius, Comm. Rom. 9.33 (Souter, Texts and Studies 9.2 2:80–81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/9-33). ## Romans 10:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-1 - Source: Souter, Texts and Studies 9.2 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul prays from the heart for his enemies' salvation. ### Latin text Fratres , uoluntas quidem cordis mei et obsecratio ad dominum pro illis fit in salutem . Hic se ostendit non solum labiis sed et corde pro inimicis orare. ### English translation (Claude) "Brothers, the desire of my heart and my prayer to the Lord for them is for their salvation." Here he shows that he prays for his enemies not only with his lips but also with his heart. ### Scripture references - Rom 10:1: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.1 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-1). ## Romans 10:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-2 - Source: Souter, Texts and Studies 9.2 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's zeal for the law lacks the knowledge that justification comes through Christ. ### Latin text Testimonium [enim] perhibeo illis quod aemulationem dei habent , sed non secundum [dei] scientiam . Habent aemulationem sectandae legis, sed non intellegunt quia Christus secundum legem uenit, et quia per legem iustificari non possunt. periclitatur re uera si [quit] sine scientia fiat, quia saepe uertitur in contrarium. ### English translation (Claude) "I bear them witness that they have a zeal for God, but not according to knowledge." They have zeal for following the law, but they do not understand that Christ came according to the law, and that they cannot be justified through the law. Indeed it is dangerous if it is done without knowledge, because it is often turned into its opposite. ### Scripture references - Rom 10:2: quotation, high confidence ### Translation notes - Souter brackets enim, dei, and quit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.2 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-2). ## Romans 10:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-3 - Source: Souter, Texts and Studies 9.2 2:81 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Thinking themselves righteous by works, the Jews refused forgiveness lest they seem sinners. ### Latin text Ignorantes enim dei iustitiam et suam [iustitiam] quaerentes statuere, iustitiae dei non sunt subiecti . Ignorantes quod deus ex sola fide iustificat, et iustos se ex legis operibus quam non custodierunt esse putantes, noluerunt se remissioni subicere peccatorum, ne peccatores fuisse uiderentur, sicut scriptum est: ‘Pharisaei autem, spernentes consilium dei in semet ipsis, noluerunt baptizari baptisma Iohannis.’ ### English translation (Claude) "For, not knowing the righteousness of God and seeking to establish their own, they did not submit to the righteousness of God." Not knowing that God justifies by faith alone, and thinking themselves righteous by works of the law which they did not keep, they refused to submit to the forgiveness of sins, lest they seem to have been sinners, as it is written: "But the Pharisees, despising the counsel of God against themselves, refused to be baptized with the baptism of John." ### Scripture references - Rom 10:3: quotation, high confidence - Luke 7:30: quotation, high confidence ### Translation notes - Souter brackets iustitiam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.3 (Souter, Texts and Studies 9.2 2:81; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-3). ## Romans 10:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-4 - Source: Souter, Texts and Studies 9.2 2:81–82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The believer is like one who has fulfilled the law; those who kept the law in their time had eternal life. ### Latin text Finis enim legis Christus [est] ad iustitiam omni credenti . Talis est qui Christo cre[di]dit die qua credit quasi qui uniuersam legem impleu[er]it. Moses enim scripsit iustitiam quae ex lege est. Ipse Moses distinxit inter utramque iustitiam, fidei scilicet atque factorum, quod altera operibus, altera sola credulitate iustificet accedentem. Quoniam qui fecerit ea homo , uiuet in eis. Nemo ergo illorum uiuet, quia in hoc tempore nemo perficit legem sine Christo, quia et hoc legis est ut ipsi credatur. quidam ex hoc loco putant Iudaeos praesentem tantum uitam ex legis operibus meruisse, quod uerum non esse domini uerba declarant, qui de uita interrogatus aeterna, mandata legis apponit dicens: ‘si uis in uitam uenire, serua mandata’: unde intellegimus quod qui suo tempore legem seruauit uitam habuit sempiternam. ### English translation (Claude) "For Christ is the end of the law for righteousness to everyone who believes." He who believes in Christ is, on the day he believes, like one who has fulfilled the whole law. "For Moses wrote of the righteousness that is from the law." Moses himself distinguished between the two kinds of righteousness, namely of faith and of deeds: the one justifies the one who comes by works, the other by belief alone. "That the man who does them shall live in them." So none of them will live, because at this time no one fulfils the law without Christ, since this too belongs to the law, that he be believed. Some think from this passage that the Jews merited only the present life by the works of the law; the Lord's words show this is not true, for when asked about eternal life he set forth the commandments of the law, saying: "If you wish to enter into life, keep the commandments." Hence we understand that he who kept the law in his own time had everlasting life. ### Scripture references - Rom 10:4: quotation, high confidence - Rom 10:5: quotation, high confidence - Lev 18:5: quotation, high confidence - Matt 19:17: quotation, high confidence ### Translation notes - The section covers Rom 10:4–5. Souter brackets est, -di- in credidit, and -er- in impleuerit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.4 (Souter, Texts and Studies 9.2 2:81–82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-4). ## Romans 10:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-6 - Source: Souter, Texts and Studies 9.2 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 10:6. ### Latin text Quae autem ex fide est iustitia, sic dicit; Ne dixeris in corde tuo: quis ascendet in caelum , hoc est Christum deducere; ### English translation (Claude) "But the righteousness that is from faith speaks thus: Do not say in your heart, Who will ascend into heaven? that is, to bring Christ down;" ### Scripture references - Rom 10:6: quotation, high confidence - Deut 30:12: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.6 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-6). ## Romans 10:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-7 - Source: Souter, Texts and Studies 9.2 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 10:7. ### Latin text aut quis descendet in abyssum? hoc est Christum a mortuis reducere? ### English translation (Claude) "or, Who will descend into the abyss? that is, to bring Christ up from the dead?" ### Scripture references - Rom 10:7: quotation, high confidence - Deut 30:13: allusion, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.7 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-7). ## Romans 10:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-8 - Source: Souter, Texts and Studies 9.2 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul applies Moses' words about the near word of the law to Christ and the New Testament. ### Latin text sed quid dicit scriptura? prope est uerbum in ore tuo et in corde tuo . Ille quidem secundum historiam de lege hoc dixit, sed apostolus illut ad Christum aptat, quia lex [nec] in caelo fuit nec in abysso. Siue: Ideo illos semper iubet legem meditari, ut ibi Christum ualeant inuenire. Hoc est uerbum fidei quod praedicamus. Noui scilicet testamenti. ### English translation (Claude) "But what does Scripture say? The word is near, in your mouth and in your heart." Moses said this of the law, according to the history, but the apostle applies it to Christ, because the law was neither in heaven nor in the abyss. Or: he always bids them meditate on the law for this reason, so that they may be able to find Christ there. "This is the word of faith which we preach." Namely, of the New Testament. ### Scripture references - Rom 10:8: quotation, high confidence - Deut 30:14: quotation, high confidence ### Translation notes - Souter brackets nec ("neither"); left out, the sense kept. ### Citation (SBL) Pelagius, Comm. Rom. 10.8 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-8). ## Romans 10:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-9 - Source: Souter, Texts and Studies 9.2 2:82 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Confession and faith save from past sins, not future ones. ### Latin text Quia si confitearis dominum Iesum ore tuo , et credideris in corde tuo quod deus suscitauit illum a mortuis . Testimonium cordis est oris confessio. Saluus eris. A delictis praeteritis, non futuris. ### English translation (Claude) "Because if you confess the Lord Jesus with your mouth, and believe in your heart that God raised him from the dead." The confession of the mouth is the testimony of the heart. "You will be saved." From past offenses, not from future ones. ### Scripture references - Rom 10:9: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.9 (Souter, Texts and Studies 9.2 2:82; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-9). ## Romans 10:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-10 - Source: Souter, Texts and Studies 9.2 2:82–83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith and confession suffice for all, Jew and gentile alike. ### Latin text Corde enim creditur ad iustitiam, ore autem confessio fit ad salutem. Ergo si fides sufficit ad iustitiam et confessio ad salutem, inter Iudaeum et gentem credentes nulla discretio est. ### English translation (Claude) "For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation." So if faith suffices for righteousness and confession for salvation, there is no distinction between Jew and gentile believers. ### Scripture references - Rom 10:10: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.10 (Souter, Texts and Studies 9.2 2:82–83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-10). ## Romans 10:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-11 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers are not to be shamed for their past. ### Latin text Dicit enim scriptura: Omnis [enim] qui credit in illum. Non solum Iudaeus. Non confundetur . Nolite ergo illos uos confundere de pristinis actibus, quos scriptura dicit non posse confundi. ### English translation (Claude) "For Scripture says: Everyone who believes in him." Not only the Jew. "Will not be put to shame." So do not you put to shame for their former acts those whom Scripture says cannot be put to shame. ### Scripture references - Rom 10:11: quotation, high confidence - Isa 28:16: quotation, high confidence ### Translation notes - Souter brackets a second enim; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.11 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-11). ## Romans 10:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-12 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 10:12. ### Latin text Non enim est distinctio Iudaei et Graeci ; nam idem dominus omnium , diues in omnibus qui inuocant illum. ### English translation (Claude) "For there is no distinction between Jew and Greek; for the same one is Lord of all, rich toward all who call on him." ### Scripture references - Rom 10:12: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.12 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-12). ## Romans 10:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-13 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The one Lord of all is rich in mercy and salvation. ### Latin text omnis autem quicumque inuocauerit nomen domini , saluus erit. Unus dominus omnium et abundans misericordia et salute[m] habet unde [omnibus] largiatur. ### English translation (Claude) "For everyone, whoever calls on the name of the Lord, will be saved." One Lord of all, abounding in mercy, and he has salvation from which to bestow it. ### Scripture references - Rom 10:13: quotation, high confidence - Joel 2:32: quotation, high confidence ### Translation notes - Souter brackets the m of salutem and omnibus ("on all"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.13 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-13). ## Romans 10:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-14 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Calling on God requires faith, hearing, and a preacher. ### Latin text Quo modo ergo inuocabunt [eum] in quem non crediderunt? [De gentibus obiectio Iudaeorum,] quod deum inuocare non possent. Aut quo modo credent ei quem non audierunt? quo modo autem audient sine praedicante? ### English translation (Claude) "How then will they call on him in whom they have not believed?" That they could not call on God. "Or how will they believe him whom they have not heard? And how will they hear without a preacher?" ### Scripture references - Rom 10:14: quotation, high confidence ### Translation notes - Souter brackets eum and the opening of the comment, "The Jews' objection concerning the gentiles"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.14 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-14). ## Romans 10:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-15 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not all who heard the prophets obeyed; much less those to whom none was sent. ### Latin text aut quo modo praedicabunt nisi missi fuerint? Quia numquam ad illos profetae sunt missi. Sicut scriptum est: Quam speciosi pedes euangelizantium pacem , euangelizantium bona! Istorum pedes pulchri sunt qui pacem adnuntiant, illorum autem qui ad uanitates saeculi currunt, turpes sunt pedes atque deformes. Sed non omnes oboediunt euangelio. Ergo si nec illi omnes obaudierunt ad quos prophetae sunt missi, quanto minus isti ad quos nemo est destinatus ! Esaias enim dicit: Domine , quis credidit auditui nostro ? Quis cre[di]dit quod audit a nobis, uel quod nos a te ut aliis adnuntiaremus audiuimus? ### English translation (Claude) "Or how will they preach unless they are sent?" Because prophets were never sent to them. "As it is written: How beautiful are the feet of those who announce peace, who announce good things!" The feet of these who announce peace are beautiful; but the feet of those who run to the vanities of the world are foul and deformed. "But not all obey the gospel." So if not even all those to whom prophets were sent obeyed, how much less these to whom no one was sent! "For Isaiah says: Lord, who has believed our report?" Who has believed what he heard from us, or what we heard from you so that we might announce it to others? ### Scripture references - Rom 10:15: quotation, high confidence - Rom 10:16: quotation, high confidence - Isa 52:7: quotation, high confidence - Isa 53:1: quotation, high confidence ### Translation notes - The section covers Rom 10:15–16. Souter brackets -di- in credidit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.15 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-15). ## Romans 10:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-17 - Source: Souter, Texts and Studies 9.2 2:83 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faith comes from hearing the word. ### Latin text Ergo fides ex auditu, auditus autem per uerbum. Hinc responsio apostoli. ### English translation (Claude) "So faith is from hearing, and hearing through the word." Here is the apostle's answer. ### Scripture references - Rom 10:17: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 10.17 (Souter, Texts and Studies 9.2 2:83; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-17). ## Romans 10:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-18 - Source: Souter, Texts and Studies 9.2 2:83–84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel heard the prophets' voices, which went out to all the earth. ### Latin text Sed dico: numquit non audierunt? Etiam ante illos audisse confirmat. In omnem terram exi[u]it sonus eorum, et in fines orbis terrae uerba eorum. Uult hoc testimonium per allegoriam de uocibus intellegi prophetarum. ### English translation (Claude) "But I say: Have they not heard?" He confirms that they heard, even before. "Their sound has gone out into all the earth, and their words to the ends of the world." He wants this testimony to be understood allegorically of the voices of the prophets. ### Scripture references - Rom 10:18: quotation, high confidence - Ps 19:4 (18:5 LXX): quotation, high confidence ### Translation notes - Souter brackets the u of exiuit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.18 (Souter, Texts and Studies 9.2 2:83–84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-18). ## Romans 10:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-19 - Source: Souter, Texts and Studies 9.2 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Moses foretold that God would provoke Israel by calling the gentiles. ### Latin text Sed dico; numquid Istrahel non cognouit? [Subauditur:] Gentes esse uocandas ad fidem, Moses primum dicit . Ideo primus Moses quia omnes [paene] prophetae postea de gentium salute dixerunt. Ego ad aemulationem uos adducam in non gentem, in gentem insipientem, in iram uos mittam. Ante quam crederent deo, non era[n]t gens dei. quasi ergo dicat eos qui non sunt gens mea, uocabo, et credent mihi ad uestram inritationem, ut quibus maiores debuistis esse gaudeatis aequari, sicut [si ] quis habeat filium inoboedientem, et ad corrigendum eum dimidium patrimonii sui det seruo suo, ut tandem ille conuersus gaudeat, uel si tantum accipere mereatur. Siue: Non eramus gens, quia ‘mortui eramus in peccatis.’ ### English translation (Claude) "But I say: Did Israel not know?" That the gentiles were to be called to faith. "First Moses says." Moses first, because all the prophets afterwards spoke of the salvation of the gentiles. "I will provoke you to jealousy by a non-nation; by a foolish nation I will provoke you to anger." Before they believed God, they were not God's nation. As if he were saying: I will call those who are not my nation, and they will believe me to provoke you, so that you, who ought to have been greater than they, may be glad to be made equal to them; as if someone had a disobedient son and, to correct him, gave half his patrimony to his slave, so that the son, at last converted, might be glad if he deserved to receive even so much. Or: we were not a nation, because "we were dead in sins." ### Scripture references - Rom 10:19: quotation, high confidence - Deut 32:21: quotation, high confidence - Eph 2:5: quotation, high confidence ### Translation notes - Souter brackets "It is understood," paene ("almost" all), the n of erant, and si; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.19 (Souter, Texts and Studies 9.2 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-19). ## Romans 10:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-20 - Source: Souter, Texts and Studies 9.2 2:84 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah foretold that God would be found by idolatrous gentiles. ### Latin text Esaias [autem] audet et dicit: Palam factus sum non quaerentibus me. Gentibus quae non deum in lege, sed idola in ignorantia requirebant. Inuentus sum ab his qui me non interrogabant. [Qui] non deum, sed daemonia interrogabant, per augures [et] astrologos atque aruspices idolorum. ### English translation (Claude) "But Isaiah is bold and says: I was made manifest to those who did not seek me." To the gentiles, who did not seek God in the law, but idols in ignorance. "I was found by those who did not ask for me." They asked not God but demons, through augurs, astrologers, and soothsayers of idols. ### Scripture references - Rom 10:20: quotation, high confidence - Isa 65:1: quotation, high confidence ### Translation notes - Souter brackets autem, Qui, and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.20 (Souter, Texts and Studies 9.2 2:84; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-20). ## Romans 10:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/9-1/#p-10-21 - Source: Souter, Texts and Studies 9.2 2:84–85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God stretched out his hands to unbelieving Israel; the gesture signifies the cross. ### Latin text Ad Istrahel autem quid dicit? Ipse qui talia gentibus repromisit, Iudaeis ecce qualia comminatur, ut sciat[is] utrumque praedictum! Tota die expandi manus meas. Toto tempore mirabilia uel plagas ostendi, [et] nec sic crediderunt. Ad plebem non credentem et contradicentem [mihi], Extensio manuum allegorice significat crucem. ### English translation (Claude) "But to Israel what does he say?" He who promised such things to the gentiles, see what he threatens the Jews with, so that you may know that both were foretold! "All day long I stretched out my hands." All the time I showed wonders or plagues, and not even so did they believe. "To a people unbelieving and contradicting." The stretching out of the hands signifies the cross allegorically. ### Scripture references - Rom 10:21: quotation, high confidence - Isa 65:2: quotation, high confidence ### Translation notes - Souter brackets -is in sciatis, et, and mihi; left out. ### Citation (SBL) Pelagius, Comm. Rom. 10.21 (Souter, Texts and Studies 9.2 2:84–85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/10-21). ## Romans 11:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-1 - Source: Souter, Texts and Studies 9.2 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has not rejected Israel wholly or forever; Paul himself is an Israelite. ### Latin text Dico igitur: numquit reppulit deus hereditatem suam? absit! Quia satis illos humiliauerat, modo quasi bonus doctor consolatur eos, ne illos nimium exacerbare uideatur. non omnes. ait, reppulit, nec semper, nisi [eos qui non credunt, et] quam diu non credunt. Et ego Istrahelita sum. Si omnes reppulisset, nec me utique suscepisset. Ex semine Abraham , de tribu Beniamin. Non ex genere proselytorum. ### English translation (Claude) "I say then: Has God rejected his inheritance? Far from it!" Since he had humbled them enough, now like a good teacher he consoles them, lest he seem to embitter them too much. He has not rejected all, he says, nor forever, but only as long as they do not believe. "For I too am an Israelite." If he had rejected all, he would surely not have taken me up either. "Of the seed of Abraham, of the tribe of Benjamin." Not of the race of proselytes. ### Scripture references - Rom 11:1: quotation, high confidence ### Translation notes - The lemma reads "his inheritance" (hereditatem suam). Souter brackets "those who do not believe, and"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.1 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-1). ## Romans 11:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-2 - Source: Souter, Texts and Studies 9.2 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God has not rejected those he foreknew would believe; the gentiles must not boast. ### Latin text Non reppulit deus plebem suam quam praesciit. Illam plebem non reppulit quam praesciit esse credituram. An nescitis in Helia quid dicit scriptura? In Regnorum, ubi scriptum est de Helia. Quo modo postulat deum contra Istrahel. Gentibus superbiam tollit, ne glorientur quod ex Iudaeis paucissimi crediderunt. ### English translation (Claude) "God has not rejected his people whom he foreknew." He has not rejected that people which he foreknew would believe. "Or do you not know what Scripture says in Elijah?" In Kingdoms, where it is written about Elijah. "How he pleads with God against Israel." He takes pride away from the gentiles, lest they boast because very few of the Jews have believed. ### Scripture references - Rom 11:2: quotation, high confidence - 1 Kgs 19:10: allusion, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.2 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-2). ## Romans 11:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-3 - Source: Souter, Texts and Studies 9.2 2:85 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Prophets knew only what was revealed; Elijah did not know of the others who worshipped God. ### Latin text Domine, prophetas tuos occiderunt, altaria tua suffoderunt, et ego relictus sum solus, et quaerunt animam meam. Omnes prophetae illa tantum modo sciebant quae illis fuissent a domino reuelata unde rex Hieremiam dubius interrogat si in ea hora qua cum [eo] loquebatur, aput eum se[r]mo domini haberetur. sed et Helisaeus dicit: ‘quo modo haec dominus abscondit a me?’ ita [ergo] et Helias hoc loco esse praeter se alios qui deum colerent, ignorauit. ### English translation (Claude) "Lord, they have killed your prophets, they have dug down your altars, and I alone am left, and they seek my life." All the prophets knew only those things which had been revealed to them by the Lord; hence the king, in doubt, asks Jeremiah whether, at the hour when he was speaking with him, the word of the Lord was with him. And Elisha too says: "How has the Lord hidden this from me?" So Elijah too in this passage did not know that there were others besides himself who worshipped God. ### Scripture references - Rom 11:3: quotation, high confidence - 1 Kgs 19:10: quotation, high confidence - Jer 37:17: allusion, high confidence - 2 Kgs 4:27: quotation, high confidence ### Translation notes - Souter brackets eo, the r of sermo, and ergo; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.3 (Souter, Texts and Studies 9.2 2:85; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-3). ## Romans 11:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-4 - Source: Souter, Texts and Studies 9.2 2:85–86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As seven thousand were hidden from Elijah, many Jews are saved unknown to us; sin is a kind of idolatry. ### Latin text Sed quid dicit illi responsum diuinum? Reliqui mihi septem milia uirorum. Si prophetam tanti latuerunt, quanto magis uos nescitis quam multi Iudaeorum et saluati sunt et saluandi ! Qui non curuauerunt genu[a ] [sua] ante Bahai. Non solum immolando idolis seruitur, sed etiam delinquendo. si enim deus factis negatur, utique et daemones honorantur. ### English translation (Claude) "But what does the divine answer say to him? I have left for myself seven thousand men." If so many were hidden from a prophet, how much less do you know how many of the Jews have been saved and are to be saved! "Who have not bowed the knee before Baal." One serves idols not only by sacrificing to them but also by sinning: for if God is denied by deeds, demons are surely honored. ### Scripture references - Rom 11:4: quotation, high confidence - 1 Kgs 19:18: quotation, high confidence ### Translation notes - Souter brackets the a of genua and sua; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.4 (Souter, Texts and Studies 9.2 2:85–86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-4). ## Romans 11:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-5 - Source: Souter, Texts and Studies 9.2 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The remnant chosen by grace is chosen by faith. ### Latin text Sic igitur et in hoc tempore. Sicut ergo tunc non omnes perierunt, ita et nunc aliquanti saluantur. Reliquiae secundum electionem gratiae saluae factae sunt . Electio gratiae fides est, sicut opera electio legis. ceterum quae electio, ubi nulla diuersitas meritorum? ### English translation (Claude) "So too at this present time." As not all perished then, so now too some are saved. "A remnant according to the election of grace has been saved." The election of grace is faith, as works are the election of the law. Besides, what election is there where there is no difference of merits? ### Scripture references - Rom 11:5: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.5 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-5). ## Romans 11:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-6 - Source: Souter, Texts and Studies 9.2 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jewish remnant, like the gentiles, is saved freely. ### Latin text Si autem gratia, [iam] non ex operibus . Ne dicerent illi de quibus Heliae dicitur: ‘iusti erant, isti uero peccatores quo modo electi sunt?’ subiecit quia et ipsi gratis saluati sint, sicut gentes. Alioquin gratia iam non est gratia. Quia gratuito munere gratia appellatur. ### English translation (Claude) "But if by grace, it is not from works." Lest they should say about those of whom it was said to Elijah, "Those were righteous; but how were these sinners chosen?", he added that they too were saved freely, like the gentiles. "Otherwise grace is no longer grace." Because grace is so called from a free gift. ### Scripture references - Rom 11:6: quotation, high confidence ### Translation notes - Souter brackets iam ("no longer") in the first lemma; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.6 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-6). ## Romans 11:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-7 - Source: Souter, Texts and Studies 9.2 2:86 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel failed by seeking righteousness from works while neglecting the law's chief commandments. ### Latin text Quod ergo [ quod] quaerebat Istrahel, hoc non est consecutus? Ideo totus Istrahel non est iustitiam consecutus, quia eam non ex fide quaerebat, sed ex solis operibus legis se iustificari putabat, cum maxima legis mandata contemneret. unde a saluatore arguuntur culicem liquantes et camelum gluttientes. Electio autem consecuta est. Qui per fidem electi sunt. Ceteri uero excaecati sunt , ### English translation (Claude) "What then? What Israel sought, it has not obtained?" The whole of Israel did not obtain righteousness for this reason, that it did not seek it by faith but thought itself justified by the works of the law alone, while despising the greatest commandments of the law; hence they are rebuked by the Savior as straining out a gnat and swallowing a camel. "But the election has obtained it." Those who have been chosen through faith. "But the rest were blinded," ### Scripture references - Rom 11:7: quotation, high confidence - Matt 23:24: allusion, high confidence ### Translation notes - Souter brackets a repeated quod; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.7 (Souter, Texts and Studies 9.2 2:86; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-7). ## Romans 11:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-8 - Source: Souter, Texts and Studies 9.2 2:86–87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God "gave" blindness by permitting what unbelievers chose, without taking away free choice. ### Latin text sicut scriptum est. Ceteri per infidelitatem excaecati sunt, sicut scriptum est: ‘nisi credideritis, nec intellegetis.’ Dedit illis deus spiritum compunctionis, oculos ut non uideant , et aures ut non audiant. [Scriptura dicit :] ‘ante hominem uita et mors; quod placuerit ei, dabitur illi,’ ne libertas scilicet tollatur arbitrii. dei ergo dare permittere est; spiritum autem compunctionis, quem desiderabant : semper enim uerbis dei fuerunt increduli. nam si uoluissent habere spiritum fidei, accepissent. sed [et] nunc Christiani qui de resurrectione dubitant [et] praemio ac gehenna, similem sibi spiritum quaesierunt: hoc enim loco propheta de infidelibus et peccatoribus loquebatur. Usque in [h]odiernum diem. Usque quo conuerta[n]tur, sicut de uelamine cordis ad Corinthios dicit. ### English translation (Claude) "as it is written." The rest were blinded through unbelief, as it is written: "Unless you believe, you will not understand." "God gave them a spirit of compunction, eyes that they should not see, and ears that they should not hear." "Before man are life and death; whatever pleases him will be given him," so that the freedom of choice is not taken away. For God, then, to give is to permit; and the spirit of compunction is the one they desired: for they were always unbelieving toward God's words. For if they had wished to have the spirit of faith, they would have received it. And now too Christians who doubt the resurrection, the reward, and hell have sought a similar spirit for themselves: for in this passage the prophet was speaking of unbelievers and sinners. "Until this present day." Until they are converted, as he says to the Corinthians about the veil of the heart. ### Scripture references - Rom 11:8: quotation, high confidence - Isa 7:9: quotation, high confidence - Isa 29:10: quotation, high confidence - Deut 29:4: quotation, high confidence - 2 Cor 3:15: allusion, high confidence ### Extrabiblical texts - Sir 15:17 (Sirach): quotation, high confidence ### Translation notes - God's "giving" is explained as permitting, to keep the freedom of choice (libertas arbitrii); translated as written. The quotations are Isa 7:9 (in the Greek form), Isa 29:10 with Deut 29:4, and Sir 15:17. Souter brackets "Scripture says," et twice, the h of hodiernum, and the n of conuertantur; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.8 (Souter, Texts and Studies 9.2 2:86–87; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-8). ## Romans 11:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-9 - Source: Souter, Texts and Studies 9.2 2:87 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 11:9. ### Latin text [Sicut] et Dauid dicit: Fiat mensa eorum in laqueum et in captionem et in scandalum et in retributionem illis. ### English translation (Claude) "And David says: Let their table become a snare and a trap and a stumbling block and a retribution to them." ### Scripture references - Rom 11:9: quotation, high confidence - Ps 69:22 (68:23 LXX): quotation, high confidence ### Translation notes - Souter brackets Sicut ("As"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.9 (Souter, Texts and Studies 9.2 2:87; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-9). ## Romans 11:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-10 - Source: Souter, Texts and Studies 9.2 2:87–88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The curse fell on those who rejoiced at Christ's passion, yet they could still repent and be grafted in. ### Latin text obscurentur oculi eorum ut non uideant , et dorsum eorum semper incurua. [Aliter: Semper incurua onere peccatorum, ut non dimittantur nisi crediderint.] [Mensa] qua in passione Christi laetati sunt, pascha comedentes. hoc enim de illis prophetatur qui saluatorem aceto et felle potarunt, et tamen ipsis dicit Petrus : ‘ et nunc scio quia per ignorantiam fecistis hoc’: ‘paenitemini ergo et baptizetur unus quisque uestrum.’ et Paulus ipse post modicum ait: ‘et illi, si non permanserint in incredulitate, inseruntur,’ ut sciamus quia spiritus conpunctionis facultatem illis non abstulit conuertendi. denique statim [apostolus] ipse se soluit. ### English translation (Claude) "Let their eyes be darkened that they may not see, and bend their back always." At which they rejoiced at Christ's passion, eating the Passover. For this is prophesied of those who gave the Savior vinegar and gall to drink; and yet Peter says to them: "And now I know that you did this through ignorance"; "Repent therefore, and let each one of you be baptized." And Paul himself says a little later: "And they too, if they do not remain in unbelief, will be grafted in," so that we may know that the spirit of compunction did not take away from them the ability to be converted. Then he himself at once resolves the question. ### Scripture references - Rom 11:10: quotation, high confidence - Ps 69:23 (68:24 LXX): quotation, high confidence - Matt 27:34: allusion, high confidence - Acts 3:17: quotation, high confidence - Acts 2:38: quotation, high confidence - Rom 11:23: quotation, high confidence ### Translation notes - Souter brackets Mensa ("The table," the antecedent of "at which"), apostolus, and "Otherwise: always bent under the burden of sins, so that they are not forgiven unless they believe"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.10 (Souter, Texts and Studies 9.2 2:87–88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-10). ## Romans 11:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-11 - Source: Souter, Texts and Studies 9.2 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's fall is not final; the gentiles were called to provoke Israel to conversion. ### Latin text Dico igitur: numquit sic offenderunt. Modo iterum partem reuelat Iudaeorum. Ut caderent? absit! Non penitus et inremediabiliter ceciderunt. Sed illorum delicto salus gentium , ut illos aemulentur. Usque adeo illos dilexit, ut propter salutem illorum gentes uocarentur, quo eas uidentes ad regnum dei admitti uel sic facilius conuertantur. ### English translation (Claude) "I say then: Have they so stumbled" Now he again shows the Jews' side. "That they should fall? Far from it!" They did not fall completely and beyond remedy. "But by their offense salvation has come to the gentiles, so that they may be jealous of them." He loved them so much that the gentiles were called for their salvation, so that, seeing the gentiles admitted to the kingdom of God, they might at least in this way be converted more easily. ### Scripture references - Rom 11:11: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.11 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-11). ## Romans 11:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-12 - Source: Souter, Texts and Studies 9.2 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: If Israel's fall enriched the gentiles, its full conversion would profit them more. ### Latin text Quod si delictum illorum diuitiae sunt mundi, et diminutio eorum diuitiae gentium , quanto magis plenitudo eorum! Si delictum illorum tantum uobis profuit, ut sine operibus legis uos illis faceret coheredes, et si pauci eorum credentes omnes uos ad salutem uoca[ue]runt, quanto magis, si omnes crederent, prodesse uobis poterant per doctrinam! ### English translation (Claude) "But if their offense is the riches of the world, and their diminution the riches of the gentiles, how much more their fullness!" If their offense profited you so much that it made you their joint heirs without the works of the law, and if the few of them who believed have called all of you to salvation, how much more could they have profited you by their teaching, if all believed! ### Scripture references - Rom 11:12: quotation, high confidence ### Translation notes - Souter brackets -ue- in uocauerunt; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.12 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-12). ## Romans 11:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-13 - Source: Souter, Texts and Studies 9.2 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul honors his ministry to win the Jews by his example. ### Latin text Uobis enim dico gentibus. Uult ostendere se ad Iudaeorum salutem magnopere festinare. Quam diu ego sum gentium apostolus , ministerium meum inlustrabo. Quam diu fuero in corpore constitutus, honorificabo ministerium meum, dum exemplo meo plures illorum saluare contendo. ### English translation (Claude) "For I speak to you gentiles." He wishes to show that he is eagerly hastening toward the salvation of the Jews. "As long as I am apostle of the gentiles, I will make my ministry glorious." As long as I am set in the body, I will honor my ministry, while I strive by my example to save more of them. ### Scripture references - Rom 11:13: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.13 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-13). ## Romans 11:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-14 - Source: Souter, Texts and Studies 9.2 2:88 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul wants his kin to imitate him and be saved. ### Latin text Si quo modo aemuler carnem meam. Ut omni modo talem me exhibeam ut me desiderent imitari. Ut saluos faciam aliquos ex illis . Uel aliquantos, si non uolunt omnes. ### English translation (Claude) "If in any way I may provoke my flesh to jealousy." So that I may show myself in every way such that they desire to imitate me. "That I may save some of them." Or some, if all are unwilling. ### Scripture references - Rom 11:14: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.14 (Souter, Texts and Studies 9.2 2:88; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-14). ## Romans 11:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-15 - Source: Souter, Texts and Studies 9.2 2:88–89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's loss brought life to the gentiles through Christ and the apostles. ### Latin text Si enim amissio eorum reconciliatio est mundi . Repetit quod dixerat superius. Quae [est] adsumptio, nis[i ] uita ex mortuis? Unde gentibus adsumptio, nis[i] ex illorum uiuerent morte? [Siue :] Ex Iudaeis mortuis Christus uel apostoli uita fuerunt gentibus. Siue : Si quos inde liberauero, ad uestram proficient uitam. ### English translation (Claude) "For if their loss is the reconciliation of the world." He repeats what he said above. "What will their acceptance be but life from the dead?" How would the gentiles be accepted unless they lived by Israel's death? Or: from among the dead Jews, Christ or the apostles were life to the gentiles. Or: if I free any from there, they will benefit your life. ### Scripture references - Rom 11:15: quotation, high confidence ### Translation notes - Souter brackets est, the i of nisi, and Siue; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.15 (Souter, Texts and Studies 9.2 2:88–89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-15). ## Romans 11:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-16 - Source: Souter, Texts and Studies 9.2 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The holy patriarchs make holy all their descendants who believe. ### Latin text Quod si delibatio sancta [esi], et massa. Si qui crediderunt pauci sancti sunt, et omnes, si credant. Et si radix sancta , et rami. Radix patriarcharum. hoc est: et primi et nouissimi sancti ex ipsis sunt. ### English translation (Claude) "But if the firstfruit is holy, so is the lump." If the few who have believed are holy, so are all, if they believe. "And if the root is holy, so are the branches." The root of the patriarchs. That is: both the first and the last holy ones are from them. ### Scripture references - Rom 11:16: quotation, high confidence ### Translation notes - Souter brackets est; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.16 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-16). ## Romans 11:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-17 - Source: Souter, Texts and Studies 9.2 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gentiles, a wild olive, were grafted in when branches were broken off. ### Latin text Quod si aliqui ex ramis fracti sunt . Non propter te illi fracti sunt, sed propter ea tu insertus es, quia illi sunt fracti. Tu autem , cum esses oleaster . Olea quidem, sed inculta atque siluestris. Insertus es in illis , et socius factus es radicis [et] pinguedinis oliuae . Radicis patrum; pinguedinis Christi. ### English translation (Claude) "But if some of the branches were broken off." They were not broken off because of you, but you were grafted in because they were broken off. "But you, being a wild olive." An olive indeed, but uncultivated and wild. "Were grafted in among them and became a sharer of the root and of the richness of the olive." Of the root of the fathers, of the richness of Christ. ### Scripture references - Rom 11:17: quotation, high confidence ### Translation notes - Souter brackets et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.17 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-17). ## Romans 11:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-18 - Source: Souter, Texts and Studies 9.2 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gentiles must not boast over Israel, from whom they draw life. ### Latin text Noli gloriari aduersum ramos: quod si gloriaris , non tu radicem portas , sed radix te. Noli de illorum perditione gaudere; alioquin audies quia non illi per te stant, sed tu per illos, nec tu illis uitam praestas, sed illi tibi. ### English translation (Claude) "Do not boast against the branches; but if you boast, it is not you who bear the root, but the root you." Do not rejoice at their perdition; otherwise you will hear that they do not stand through you, but you through them, and you do not give life to them, but they to you. ### Scripture references - Rom 11:18: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.18 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-18). ## Romans 11:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-19 - Source: Souter, Texts and Studies 9.2 2:89 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 11:19. ### Latin text Dices ergo: [si] fracti sunt rami , ut ego insererer , ### English translation (Claude) "You will say then: Branches were broken off so that I might be grafted in." ### Scripture references - Rom 11:19: quotation, high confidence ### Translation notes - Souter brackets si; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.19 (Souter, Texts and Studies 9.2 2:89; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-19). ## Romans 11:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-20 - Source: Souter, Texts and Studies 9.2 2:89–90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel fell through unbelief; "do not be high-minded" forbids pride, not wisdom. ### Latin text bene in incredulitate fracti sunt. Dicis illos ideo fractos ut tu inseraris. uideamus si propter ea, et non magis propter incredulitatem suam ceciderunt. Tu autem fide stas. Non quo personam tuam deus acceperit, et illos sine causa proiecerit. Noli altum sapere , sed time. Quidam hunc locum non intellegentes, nec adtendentes causam uel personas de qua et quibus loquitur apostolus, putant hic sapientiae [studium] esse prohibitum, quod si ita est, secundum illos inuenietur sibi ipse contrarius qui hic uetat quod alibi, ut Ephesii et ceteri accipiant, [magnis supplicationibus] a domino deprecatur. ‘ Noli ’ ergo ‘ altum sapere ’ hoc est : noli contra eos superbus esse. ### English translation (Claude) "Well, they were broken off because of unbelief." You say that they were broken off so that you might be grafted in. Let us see whether it was for that reason, and not rather because of their unbelief, that they fell. "But you stand by faith." Not because God accepted your person and cast them off without cause. "Do not be high-minded, but fear." Some, not understanding this passage, nor attending to the matter or the persons of which and to whom the apostle is speaking, think that wisdom is forbidden here; if this is so, according to them he will be found contrary to himself, for here he would forbid what elsewhere he asks from the Lord for the Ephesians and others to receive. "Do not be high-minded" therefore means: do not be proud against them. ### Scripture references - Rom 11:20: quotation, high confidence - Eph 1:17: allusion, medium confidence ### Translation notes - "Be high-minded" renders altum sapere, which can also mean "to be wise in lofty things." Souter brackets studium ("the pursuit" of wisdom) and "with great supplications"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.20 (Souter, Texts and Studies 9.2 2:89–90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-20). ## Romans 11:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-21 - Source: Souter, Texts and Studies 9.2 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God will not spare sinful gentiles if he did not spare unbelieving Israel. ### Latin text Si enim deus naturalibus ramis non pepercit, ne forte nec tibi parcat. Si illis non pepercit propter incredulitatem, qui ex radice sancta sunt, quanto minus tibi, si peccaueris ! ### English translation (Claude) "For if God did not spare the natural branches, perhaps he will not spare you either." If he did not spare them because of unbelief, who are from a holy root, how much less you, if you sin! ### Scripture references - Rom 11:21: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.21 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-21). ## Romans 11:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-22 - Source: Souter, Texts and Studies 9.2 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is both good and severe, against those who divide the just God from the good God. ### Latin text Uide ergo bonitatem et seueritatem dei. Contra eos qui alium deum iustum, alium adserunt bonum; et contra eos qui negant deum in peccantibus uindicare. In eos quidem qui ceciderunt , seueritatem: in te autem bonitatem . Quia et illi iuste fracti sunt et tu clementer insertus. Si permanseris in bonitate[m]. In fide quae tibi dei bonitate collata est. Alioquin et tu excideris. ### English translation (Claude) "See then the goodness and severity of God." Against those who assert one God who is just and another who is good; and against those who deny that God punishes sinners. "Toward those who have fallen, severity; but toward you, goodness." Because they were justly broken off and you mercifully grafted in. "If you remain in goodness." In the faith that was conferred on you by God's goodness. "Otherwise you too will be cut off." ### Scripture references - Rom 11:22: quotation, high confidence ### Translation notes - Souter brackets the m of bonitatem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.22 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-22). ## Romans 11:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-23 - Source: Souter, Texts and Studies 9.2 2:90 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel can be grafted in again, for all things are possible with God. ### Latin text [ sed ] et illi, si non permanserint in incredulitate, inserentur. Si[n] uero [uterque se mutet,] et tu seueritatem senties et illi bonitatem. Potens est enim deus iterum inserere illos. Apud homines quidem inpossibile est aridos surculos reformare, apud deum omnia possibilia sunt atque facilia. ### English translation (Claude) "And they too, if they do not remain in unbelief, will be grafted in." But if so, you will feel severity and they goodness. "For God is able to graft them in again." With men it is indeed impossible to restore dry shoots; with God all things are possible and easy. ### Scripture references - Rom 11:23: quotation, high confidence - Matt 19:26: allusion, high confidence ### Translation notes - Souter brackets sed, the n of sin, and "each changes"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.23 (Souter, Texts and Studies 9.2 2:90; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-23). ## Romans 11:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-24 - Source: Souter, Texts and Studies 9.2 2:90–91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles' wildness came from long habit of sin; Israel can more easily be regrafted. ### Latin text Nam si tu ex naturali excisus es oleastro. Qui[a] iam [ollim] patres eorum, naturalem obliti legem, deg[en]erauerant a natura, et per successiones peccandi, consuetudine permanente, quasi naturaliter amari et infructuosi esse coeperant. Et contra naturam insertus es in bonam oliuam, quanto magis hi secundum [ suam ] naturam inserentur suae oliuae! Contra naturam est oliuae inserere oleastrum, qui[a] magis ramus solet radicis uim mutare quam radix ramorum in suam ue[r]tere qualitatem. ### English translation (Claude) "For if you were cut from the olive that is wild by nature." Because their fathers had long ago forgotten the natural law and degenerated from nature, and through a succession of sinning, as the habit persisted, they had begun to be bitter and unfruitful as if by nature. "And contrary to nature were grafted into the good olive, how much more will these, according to nature, be grafted into their own olive!" It is contrary to nature to graft a wild olive into an olive, because the branch usually changes the force of the root more than the root turns the branches into its own quality. ### Scripture references - Rom 11:24: quotation, high confidence ### Translation notes - Souter brackets the a of quia, olim, -en- in degenerauerant, suam ("their" nature), and the r of uertere; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.24 (Souter, Texts and Studies 9.2 2:90–91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-24). ## Romans 11:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-25 - Source: Souter, Texts and Studies 9.2 2:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel's partial blindness gave the gentiles salvation; all will be saved by faith alone as equals. ### Latin text Nolo enim ignorare uos, fratres. Et hoc totum ne contra illos superbiant gentes. Mysterium hoc. Arcanum quod hominibus ignotum est, qua re saluatae sint gentes, quia occasione[m] eis salutis etiam caecitas praestitit Istrahel. Ut non sitis ipsi uobis sapientes. Ne secundum humanam sapientiam dicatis: ‘ Nos deus elegit et illos abiecit.’ Quia caecitas ex parte Istrahel contigit. In tantum Istrahel et delicta et perfidia occuparunt, ut ueniret tempus quo gentes omnes admitterentur ad uitam, et ita omnis Istrahel per fidem solam saluaretur, quo modo gentium plenitudo, ut aequales essent in Christo, quia aequales fuerant in delictis. Donec plenitudo gentium intraret, ### English translation (Claude) "For I do not want you to be ignorant, brothers." And all this lest the gentiles be proud against them. "This mystery." The secret unknown to men, why the gentiles were saved: because even Israel's blindness furnished them an occasion of salvation. "So that you may not be wise in your own sight." Lest you say by human wisdom: "God chose us and cast them off." "That blindness in part has befallen Israel." Offenses and unbelief took hold of Israel to such an extent that the time came for all the gentiles to be admitted to life, and so all Israel would be saved by faith alone, as the fullness of the gentiles is, so that they would be equal in Christ, because they had been equal in offenses. "Until the fullness of the gentiles came in," ### Scripture references - Rom 11:25: quotation, high confidence ### Translation notes - "By faith alone" translates per fidem solam. Souter brackets the m of occasionem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.25 (Souter, Texts and Studies 9.2 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-25). ## Romans 11:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-26 - Source: Souter, Texts and Studies 9.2 2:91 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pelagius rejects the view that Israel's salvation and the deliverer's coming are still in the future. ### Latin text et sic omnis Istrahel saluus fieret. Tam diu permansit donee gentes saluari uiderent, quia omnes uocati sunt ad salutem. Siue: Ex Iuda et Istrahel, ex lege scilicet. [Sicut] scriptum est : Ueniet ex Sion qui eripiat et auertat inpietatem [ex'] Iacob. Quidam haec omnia futura existimant : quibus respondendum est : ‘ Ergo et hoc testimonium, “ueniet ex Sion qui eripiat” Istrahel, adhuc futurum est, et rursum Christus adueniet liberare, et, [si] a deo pro tempore excaecati sunt, et non a semet ipsis, quid de illis [fiet], qui modo pereunt non credentes? ’ ### English translation (Claude) "and so all Israel would be saved." The blindness lasted until they saw the gentiles being saved, because all have been called to salvation. Or: from Judah and Israel, that is, from the law. "It is written: There will come from Zion one who will deliver and turn away ungodliness from Jacob." Some think all these things are still to come. They must be answered: "Then this testimony too, 'there will come from Zion one who will deliver' Israel, is still to come, and Christ will come again to free them; and if they have been blinded by God for a time, and not by themselves, what of those who are now perishing in unbelief?" ### Scripture references - Rom 11:26: quotation, high confidence - Isa 59:20: quotation, high confidence ### Translation notes - Souter brackets Sicut, ex, si, and fiet ("will become"); left out, "if" kept for sense. ### Citation (SBL) Pelagius, Comm. Rom. 11.26 (Souter, Texts and Studies 9.2 2:91; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-26). ## Romans 11:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-27 - Source: Souter, Texts and Studies 9.2 2:91–92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The new covenant comes with the removal of sins. ### Latin text Et hoc illis a me testamentum, cum abstulero peccata eorum. Testamentum nouum quod promittit Hieremias, quod non nisi noui abolitis peccatis accipient. ### English translation (Claude) "And this is my covenant with them, when I take away their sins." The new covenant which Jeremiah promises, which they will receive only as new men, their sins abolished. ### Scripture references - Rom 11:27: quotation, high confidence - Jer 31:31: allusion, high confidence - Isa 27:9: quotation, medium confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.27 (Souter, Texts and Studies 9.2 2:91–92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-27). ## Romans 11:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-28 - Source: Souter, Texts and Studies 9.2 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jews are enemies of Paul's gospel to the gentiles, but beloved for the fathers' sake. ### Latin text [Fratres] secundum euangelium quidem inimici propter uos . Inimici mihi sunt quia uobis praedico Christum[, sicut ipse alibi ait]: ‘ prohibentes nos [gentibus loqui ut saluae fiant.’ Secundum electionem autem carissimi propter patres. Si autem credant, carissimi sunt, dupliciter commendati. ### English translation (Claude) "According to the gospel they are enemies for your sake." They are enemies to me because I preach Christ to you: "forbidding us." "But according to election, beloved for the sake of the fathers." But if they believe, they are most beloved, doubly commended. ### Scripture references - Rom 11:28: quotation, high confidence - 1 Thess 2:16: quotation, high confidence ### Translation notes - Souter brackets Fratres in the lemma, "as he himself says elsewhere," and "to speak to the gentiles that they may be saved" (1 Thess 2:16); left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.28 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-28). ## Romans 11:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-29 - Source: Souter, Texts and Studies 9.2 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's promise to Abraham's seed stands: if they believe, their sins will not be imputed. ### Latin text Sine paenitentia enim sunt dona et uocatio dei . Si crediderint, non illis poterunt imputari peccata,] quia deum non paenitet Abrahae semini promisisse. Siue; Illi sine adflictione paenitentiae, si crediderint, saluabuntur. ### English translation (Claude) "For the gifts and calling of God are without repentance." If they believe, sins cannot be imputed to them, because God does not repent of having made the promise to Abraham's seed. Or: if they believe, they will be saved without the affliction of penance. ### Scripture references - Rom 11:29: quotation, high confidence ### Translation notes - A stray closing bracket after peccata in the scan has no matching opening in this section; it is left in the text. ### Citation (SBL) Pelagius, Comm. Rom. 11.29 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-29). ## Romans 11:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-30 - Source: Souter, Texts and Studies 9.2 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles obtained mercy through Israel's unbelief, not by merit. ### Latin text Sicut enim aliquando et uos non credidistis deo . Quando athuc illi credebant. Nunc autem misericordiam consecuti estis propter illorum diffidentiam. Non uestro merito. ### English translation (Claude) "For just as you too once did not believe God." When they still believed. "But now you have obtained mercy because of their unbelief." Not by your own merit. ### Scripture references - Rom 11:30: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 11.30 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-30). ## Romans 11:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-31 - Source: Souter, Texts and Studies 9.2 2:92 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Israel too will be justified by mercy, not by works. ### Latin text Ita et isti nunc non crediderunt in uestra misericordia. Misericordia gentium Christus est. Ut et ipsi misericordiam consequantur. In tantum non crediderunt ut et ipsi non operibus suis [non] iustificentur, sed misericordia, sicut uos. ### English translation (Claude) "So they too now have not believed in your mercy." The mercy of the gentiles is Christ. "So that they too may obtain mercy." They did not believe to such an extent that they too might be justified not by their works but by mercy, as you were. ### Scripture references - Rom 11:31: quotation, high confidence ### Translation notes - Souter brackets a second non; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.31 (Souter, Texts and Studies 9.2 2:92; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-31). ## Romans 11:32 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-32 - Source: Souter, Texts and Studies 9.2 2:92–93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God concluded Jews and gentiles alike in unbelief so as to have mercy on all and remove boasting in works. ### Latin text Conclusit enim omnia deus in incredulitate[m ]. Non ui inclusit, sed ratione conclusit quos inuenit in incredulitate : hoc est, Iudaeos omnes et gentes. hos conclusit quia ante Iudaei peccatores tantum erant, non etiam perfidi : postquam autem Christo non crediderunt, gentibus sunt aequales, et omnes similiter misericordiam consequuntur. Ut omnibus misereatur. Haec facit causa ut omnibus misereatur. O altitudo diuitiarum sapientiae et scientiae dei! Laudat sapientiam dei qui tam diu expectauit secundum praescientiam donec omnes misericordia indigerent, ut omnibus de falsa iactantia operum gloria tolleretur. Quam inscrutabilia sunt iudicia eius . ‘ Iudicia dei ‘ abyssus multa’ : ad liquidum enim conprehendi non possunt Et inuestigabiles uiae eius. Id est, cogitatio dispositionum eius ### English translation (Claude) "For God has shut up all in unbelief." He did not shut them in by force, but by reasoning he concluded those whom he found in unbelief, that is, all the Jews and the gentiles. He concluded these because before the Jews were only sinners, not also faithless; but after they did not believe Christ, they are equal to the gentiles, and all alike obtain mercy. "So that he may have mercy on all." For this reason he does these things: that he may have mercy on all. "O the depth of the riches of the wisdom and knowledge of God!" He praises the wisdom of God, who waited so long, according to his foreknowledge, until all needed mercy, so that the glory of the false boasting of works might be taken from all. "How unsearchable are his judgments!" "The judgments of God are a great abyss": for they cannot be grasped clearly. "And his ways past finding out." That is, the thought of his dispositions. ### Scripture references - Rom 11:32: quotation, high confidence - Rom 11:33: quotation, high confidence - Ps 36:6 (35:7 LXX): quotation, high confidence ### Translation notes - The section covers Rom 11:32–33. Souter brackets the m of incredulitatem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.32 (Souter, Texts and Studies 9.2 2:92–93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-32). ## Romans 11:34 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-34 - Source: Souter, Texts and Studies 9.2 2:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one knows God's secret counsels. ### Latin text Quis enim cognouit sensum domini? [Ante nemo cognouit; nam in praesenti ipse Paulus utique sciebat qui aliis ostendebat, dicens: ‘Nos autem sensum domini habemus.’ Siue: Sine lege ipsius et gratia per se nemo cognouit, et nemo peculiari dei confabulatione instructus doctrina eius non indiget.] Aut quis eius consiliarius fuit? Ut eius nouerit arcana sacramenta. ### English translation (Claude) "For who has known the mind of the Lord? Or who has been his counselor?" So as to know his secret mysteries. ### Scripture references - Rom 11:34: quotation, high confidence - Isa 40:13: quotation, high confidence ### Translation notes - The quotation is Isa 40:13. Souter brackets a comment, left out: "No one knew it before; for now Paul himself certainly knew it, who showed it to others, saying: 'But we have the mind of the Lord.' Or: no one has known it by himself without his law and grace, and no one, instructed by a special conversation with God, does without his teaching." ### Citation (SBL) Pelagius, Comm. Rom. 11.34 (Souter, Texts and Studies 9.2 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-34). ## Romans 11:35 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-35 - Source: Souter, Texts and Studies 9.2 2:93 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: No one can claim to have given God anything first. ### Latin text Aut quis prior dedit ei, et reddetur illi? Quis prior fecit aliquit boni, ut non dei misericordia[m] glorificet, sed suo [se] merito [recepisse] glorietur? ### English translation (Claude) "Or who first gave to him, that it should be repaid him?" Who first did any good, so as not to glorify God's mercy but to boast of his own merit? ### Scripture references - Rom 11:35: quotation, high confidence ### Translation notes - Souter brackets the m of misericordiam, se, and recepisse ("to have received"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.35 (Souter, Texts and Studies 9.2 2:93; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-35). ## Romans 11:36 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-11-36 - Source: Souter, Texts and Studies 9.2 2:93–94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All things are from, through, and in God; against the Arians, the apostle says of the Father what John says of the Son. ### Latin text Quoniam ex ipso et per ipsum et in ipso [sunt] omnia. Ab ipso omnis creatura accepit initium et per ipsum regitur, et in ipso omnia concluduntur nec ipse continetur ab ulla [factura]. Ipsi gloria in saecula [saeculorum]. amen. Ipse solus glorificandus est, cuius est etiam quod sumus et uiuimus ac mouemur. simul etiam contra Arrianos facit hic locus, cum dicitur deus id[em] esse ex quo omnia et per quem omnia facta monstrantur, si quidem per uerbum in principio omnia facta euangelista signauit, et quod de filio euangelista testatur, hoc apostolus per unitatis mysterium in patre intellegendum edocet et credendum. ### English translation (Claude) "For from him and through him and in him are all things." From him every creature received its beginning, and through him it is governed, and in him all things are enclosed, and he himself is contained by nothing. "To him be glory forever. Amen." He alone is to be glorified, to whom belongs even this, that we are and live and move. This passage also tells against the Arians, since God is said to be the one from whom all things are and through whom all things are shown to have been made; for the evangelist indicated that all things were made in the beginning through the Word, and what the evangelist testifies of the Son, the apostle teaches is to be understood and believed of the Father, through the mystery of their unity. ### Scripture references - Rom 11:36: quotation, high confidence - Acts 17:28: allusion, high confidence - John 1:3: allusion, high confidence ### Translation notes - Souter brackets sunt, factura ("created thing"), saeculorum, and -em in idem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 11.36 (Souter, Texts and Studies 9.2 2:93–94; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/11-36). ## Romans 12:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-1 - Source: Souter, Texts and Studies 9.2 2:94 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers offer their bodies as a chaste living sacrifice; good works please God only when done for him. ### Latin text Obsecro itaque uos, fratres. Quia de sensu [domini] dixerat, modo docet quales se exhibere debeant ut sensum domini habere mereantur. Per misericordiam dei. Qua maius nihil habebant, quia per ipsam fuerant liberati. Ut exhibeatis corpora uestra. [Quanto magis animam!] Non animalium, [sic]ut in lege, quae tamen, licet in figura fierent, immaculata offerebantur et uiua. Hostia[m ] uiuam , sanctum . Hoc est, castam et alienam ab omni morte peccati. Deo placentem. Deo, non hominibus tantum placete. Siue: Talis ei placet hostia. Rationabile [sit] obsequium uestrum. Omne opus bonum tunc placet deo si rationabiliter fiat, nam mercede priuatur, ut puta, si quis hominum causa ieiunet, bonum [obsequium] insipienter facit. ita et de omnibus [uitiis quae uirtutibus] adiacent sentiendum [est]. ### English translation (Claude) "I beseech you therefore, brothers." Since he had spoken of the mind of the Lord, now he teaches what they ought to show themselves to be, so as to deserve to have the mind of the Lord. "By the mercy of God." They had nothing greater, because through it they had been freed. "To present your bodies." Not those of animals, as in the law, which nevertheless, though done as a figure, were offered unblemished and living. "A living sacrifice, holy." That is, chaste and free from every death of sin. "Pleasing to God." Please God, not men only. Or: such a sacrifice pleases him. "Your reasonable service." Every good work pleases God if it is done reasonably; otherwise it is deprived of reward: for instance, if someone fasts for the sake of men, he does a good thing unwisely. So it must be judged of all such things. ### Scripture references - Rom 12:1: quotation, high confidence ### Translation notes - Souter brackets "How much more the soul!" sic, the m of hostiam, sit, obsequium, "the vices that lie next to virtues," and est; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.1 (Souter, Texts and Studies 9.2 2:94; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-1). ## Romans 12:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-2 - Source: Souter, Texts and Studies 9.2 2:94–95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A renewed mind renews bodily acts and discerns God's will. ### Latin text Et nolite conformari huic saeculo , sed reformamini in nouitate mentis uestrae , ut probetis quae est uoluntas dei. Nolite similes esse filiis mundi, qui facti estis filii dei, sed renouate sensum uestrum per quem regitur corpus et omnia membra diriguntur, ut etiam corporis actus noui fiant, quo possitis uoluntatem dei et sensum eius agnoscere : haec enim non nisi nouo sensu[i] reuelantur. Quod bonum et beneplacitum et perfectum est. Hoc est, quod bonum sit et melius et optimum. ### English translation (Claude) "And do not be conformed to this age, but be reformed in the newness of your mind, so that you may prove what is the will of God." Do not be like the children of the world, you who have been made children of God, but renew your mind, by which the body is ruled and all the members directed, so that the acts of the body may also become new; and so you may know the will of God and his mind: for these are revealed only to a new mind. "What is good and acceptable and perfect." That is, what is good, and better, and best. ### Scripture references - Rom 12:2: quotation, high confidence ### Translation notes - Souter brackets the i of sensui; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.2 (Souter, Texts and Studies 9.2 2:94–95; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-2). ## Romans 12:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-3 - Source: Souter, Texts and Studies 9.2 2:95 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul forbids curiosity beyond the law; the Spirit, called God, distributes gifts by measure of faith. ### Latin text Dico enim per gratiam quae data est mihi. Prohibiturus humanam sapientiam quae praeter legem e[s]t, non sensu proprio loqui se dicit, sed auctoritate gratiae spiritalis. Omnibus qui sunt inter uos . Qui sunt sacerdotes siue doctores quorum ceteri sequuntur exemplum. Non plus sapere quam oportet sapere, sed sapere ad prudentiam. Plus uult sapere qui illa scrutatur quae lex non dicit: unde et Solomon ait : ‘ altiora te ne quaesieris et maiora te ne scruteris ; sed quae praecepit tibi deus, illa cogita semper.' Et uni cuique , sicut deus diuisit . Notandum quod dicat, spiritum sanctum, quem ad Corinthios adserit dona diuidere singulis prout uult. Mensuram fidei. Mensura [fidei] uirtutum intellegenda est gratia, quam non nisi fideles accipiunt. ### English translation (Claude) "For I say, through the grace that has been given me." As he is about to forbid human wisdom which is outside the law, he says that he speaks not from his own mind but by the authority of spiritual grace. "To all who are among you." Those who are priests or teachers, whose example the rest follow. "Not to be wise beyond what one ought to be wise, but to be wise unto sobriety." He wishes to be wise beyond measure who searches into things the law does not say; hence Solomon too says: "Do not seek things higher than you, and do not search into things greater than you; but what God has commanded you, think on these always." "And to each, as God has distributed." It is to be noted that he says "God" of the Holy Spirit, who, he asserts to the Corinthians, divides gifts to each as he wills. "The measure of faith." The measure is to be understood as the grace of powers, which only the faithful receive. ### Scripture references - Rom 12:3: quotation, high confidence - 1 Cor 12:11: allusion, high confidence ### Extrabiblical texts - Sir 3:21 (Sirach): quotation, high confidence ### Translation notes - The "Solomon" quotation is Sir 3:21–22. The word read as dicat ("he says") is garbled in the scan (oicai); the sense that Paul calls the Spirit "God" is probable but uncertain. Souter brackets fidei and the s of est; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.3 (Souter, Texts and Studies 9.2 2:95; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-3). ## Romans 12:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-4 - Source: Souter, Texts and Studies 9.2 2:95–96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Different gifts in one body prevent pride and show the body of Christ. ### Latin text Sicut enim in uno corpore multa membra habemus . Per comparationem corporis eos ad concordiam cohortatur, ne uel hinc [com]moueantur quia dona accepere diuersa: non enim poterant omnia habere singuli, ne superbirent nullius egentes, nec omnes ea[n]dem, ut corporis Christi in nobis similitudo monstretur. Membra autem omnia non eundem habent actum . Non enim potest oculus audire nec auris uidere, et cetera similiter. ### English translation (Claude) "For as in one body we have many members." By the comparison of the body he exhorts them to concord, lest they be disturbed even by this, that they had received different gifts: for individuals could not have all the gifts, lest they become proud needing no one; nor could all have the same, so that the likeness of the body of Christ might be shown in us. "But all the members do not have the same function." For the eye cannot hear nor the ear see, and so with the rest. ### Scripture references - Rom 12:4: quotation, high confidence ### Translation notes - Souter brackets com- in commoueantur and the n of eandem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.4 (Souter, Texts and Studies 9.2 2:95–96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-4). ## Romans 12:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-5 - Source: Souter, Texts and Studies 9.2 2:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Members share their gifts so that love grows. ### Latin text Ita multi unum corpus sumus in Christo [ Iesu] : singuli autem alter alterius membra . Ut praestando alter utrum quod habemus, magis ac magis caritas confirmetur. ### English translation (Claude) "So we, being many, are one body in Christ, and individually members of one another." So that, by giving one another what we have, love may be strengthened more and more. ### Scripture references - Rom 12:5: quotation, high confidence ### Translation notes - Souter brackets Iesu; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.5 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-5). ## Romans 12:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-6 - Source: Souter, Texts and Studies 9.2 2:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gifts depend on the giver; the pure in heart receive powers now, each according to his faith. ### Latin text Habentes autem donationes [diuersas] secundum gratiam quae data est nobis differentiae. Donum non ex nostro, sed ex donantis pendet arbitrio, et omnibus quidem credentibus gloria promittitur in futuro, sed qui ita mundum cor habuerit ut hoc mereatur, gratiam uirtutum accipit etiam in praesenti, [quam deus ei donare uoluerit]. Siue prophetia[m] secundum rationem fidei . Fidei, non legis. Siue: Quia fides illa[m] meretur. unus quisque enim tantum accipit quantum credit. ### English translation (Claude) "Having gifts differing according to the grace that has been given us." A gift depends not on our choice but on the giver's; and glory in the future is promised to all believers, but he who has so pure a heart as to deserve it receives the grace of powers even in the present. "Whether prophecy, according to the proportion of faith." Of faith, not of law. Or: because faith merits it. For each one receives as much as he believes. ### Scripture references - Rom 12:6: quotation, high confidence ### Translation notes - Souter brackets diuersas, "which God has willed to give him," and the m of prophetiam and illam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.6 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-6). ## Romans 12:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-7 - Source: Souter, Texts and Studies 9.2 2:96 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Ministry means the office of priest or deacon. ### Latin text Siue ministerium [m] ministrando. Ministerium sacerdotalis uel diaconatus officii. Siue qui docet , in doctrina , ### English translation (Claude) "Or ministry, in ministering." The ministry of the office of priest or deacon. "Or he who teaches, in teaching;" ### Scripture references - Rom 12:7: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.7 (Souter, Texts and Studies 9.2 2:96; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-7). ## Romans 12:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-8 - Source: Souter, Texts and Studies 9.2 2:96–97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Teaching ranks above exhorting; giving, presiding, and mercy are to be done simply, carefully, and cheerfully. ### Latin text qui exhortatur , in exhortando. Qui docet maior est eo qui exhortatur: exhortari enim pro uiribus suis possunt etiam minus periti. notandum sane quod tertio tantum posuerit. Siue: Quod qua re fecerit spiritalis lector debet agnoscere. Qui tribuit, in simplicitate. [Ut] omnibus simpliciter largiatur, cunctos credens bonos esse et indigere qui postulant. Qui praeest , in sollicitudine. Qui praeest ecclesiae uel fratribus, debet esse sollicitus. Qui miseretur, in hilaritate. Maxima circa [omnes] aegrotos est misericordia exhibenda. Siue: Misericordiae titulus generalis est, qui circa omnes placido exhibendus est animo. ‘ hilarem enim datorem diligit deus,’ et tristem sine dubio odit, quia melius est ‘uerbum bonum super datum.’ ### English translation (Claude) "he who exhorts, in exhorting." He who teaches is greater than he who exhorts: for even the less skilled can exhort according to their strength. It is to be noted, of course, that he put it only third. Or: the spiritual reader ought to recognize why he did so. "He who gives, in simplicity." That he give to all simply, believing that all who ask are good and in need. "He who presides, in solicitude." He who presides over the church or the brothers ought to be solicitous. "He who shows mercy, in cheerfulness." Mercy is to be shown above all toward the sick. Or: the title of mercy is general, and it is to be shown toward all with a calm mind. For "God loves a cheerful giver," and without doubt hates a sad one, because "a good word is better than a gift." ### Scripture references - Rom 12:8: quotation, high confidence - 2 Cor 9:7: quotation, high confidence ### Extrabiblical texts - Sir 18:17 (Sirach): quotation, high confidence ### Translation notes - The last quotation is Sir 18:17. The remark "he put it only third" is obscure. Souter brackets Ut and omnes; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.8 (Souter, Texts and Studies 9.2 2:96–97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-8). ## Romans 12:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-9 - Source: Souter, Texts and Studies 9.2 2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian love must be pure and real, ready even to die for others. ### Latin text Dilectio sine simulatione , exsecrantes malum , adhaerentes bono . Tota puritas debet esse in Christiano, sicut deus pura lux est: fingere enim seruorum est. et diligamus non lingua tantum, sed opere et ueritate, ita ut etiam, si necesse fuerit, [pro nobis] inuicem moriamur. ### English translation (Claude) "Love without pretense, hating evil, clinging to good." There ought to be complete purity in a Christian, as God is pure light: for pretending belongs to slaves. And let us love not in tongue only, but in deed and in truth, so that, if it should be necessary, we even die for one another. ### Scripture references - Rom 12:9: quotation, high confidence - 1 John 1:5: allusion, medium confidence - 1 John 3:18: allusion, high confidence - 1 John 3:16: allusion, medium confidence ### Translation notes - Souter brackets "for us"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.9 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-9). ## Romans 12:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-10 - Source: Souter, Texts and Studies 9.2 2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Counting others greater preserves love and patience. ### Latin text Caritate fraterna inuicem benigni. Ita uos diligite quasi ex una matre generati. Honore mutuo praeuenientes. Hoc si semper seruaremus, et caritatem et patientiam [utique] teneremus, sicut alibi ait: ‘alter alterutrum maiorem aestimantes.’ si enim nos omnibus minores iudicaremus, nec ultro alicui iniuriam faceremus, nec inlatam nobis grauiter doleremus. ### English translation (Claude) "Kind to one another with brotherly love." Love one another as if born of one mother. "Outdoing one another in honor." If we always kept this, we would hold both love and patience, as he says elsewhere: "Each esteeming the other greater." For if we judged ourselves less than all, we would neither do injury to anyone of our own accord, nor grieve heavily at injury done to us. ### Scripture references - Rom 12:10: quotation, high confidence - Phil 2:3: quotation, high confidence ### Translation notes - Souter brackets utique; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.10 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-10). ## Romans 12:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-11 - Source: Souter, Texts and Studies 9.2 2:97 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Be fervent in spirit, cold to the world, serving the Lord. ### Latin text Sollicitudine non pigri. Ne per sollicitudinem saeculi pigri in dei opere efficiamini et inertes. Spiritu feruentes. Quia frigidos dominus non amat et in tepidis nausiatur. tunc plane spiritu feruemus si saeculo frigeamus. Domino seruientes . Non saeculo ne[c] uitiis, sed omnia propter dominum facientes. ### English translation (Claude) "Not slothful in solicitude." Lest through the solicitude of the world you become slothful and inert in God's work. "Fervent in spirit." Because the Lord does not love the cold and is nauseated by the lukewarm. We are surely fervent in spirit when we are cold to the world. "Serving the Lord." Not the world nor vices, but doing everything for the Lord. ### Scripture references - Rom 12:11: quotation, high confidence - Rev 3:16: allusion, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.11 (Souter, Texts and Studies 9.2 2:97; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-11). ## Romans 12:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-12 - Source: Souter, Texts and Studies 9.2 2:97–98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Hope's joy helps endure all; persistent prayer brings help in adversity. ### Latin text Spe gaudentes. [Spe, non re praesenti: ‘apes’ enim ‘quae uidetur non est spcs.’ In tribulations patientes.] Propter gaudium spei futurae omnia sustinete, sicut ait [beatus Iacobus]: ‘onme gaudium existi- PELAGI expositio [XII 13y . . r „i Orationi instantes. Instantia orationis mate[,’ et reliqua].. . +-1 auxilium in aduersis. nobia praestat [consilium in Ministrate eis ### English translation (Claude) "Rejoicing in hope." For the joy of future hope endure all things, as he says: "Count it all joy." "Persistent in prayer." Persistence in prayer … grants us help in adversity … ### Scripture references - Rom 12:12: quotation, high confidence - Jas 1:2: quotation, high confidence ### Translation notes - From here to Rom 12:15 the scan has jumbled two columns of the page; only readable phrases are translated, and gaps are marked "…". Souter brackets "In hope, not in present reality: 'for hope that is seen is not hope.' Patient in tribulation," "blessed James" (the quotation is Jas 1:2), "and the rest," and "counsel in"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.12 (Souter, Texts and Studies 9.2 2:97–98; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-12). ## Romans 12:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-13 - Source: Souter, Texts and Studies 9.2 2:98 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fragments on sharing with needy saints, hospitality like Abraham's and Lot's, and blessing persecutors. ### Latin text NecessiMibus sanctorum co te alienis ad qui propter ura- tLesbabent: ; tempus indigent mini ita intellegitur ut meminerint sanctorum commumcantes;q promeruerint deum, et qualiter sancti uel quibus ap-JT1 8equitur: participes eorum bant fierunt, sicut Hospita Umm j i„„it,f toptol detineba[p]t: Abraham, sicut Loth, q quidam latuerunt, angelis de qua dicitur : Per \mequentibus uos,] benehospitio receptis. [ utrumque nos facere [debere] didte et nohte Wa , hPatus Petrus : ‘neque maledictum putaremus: ait enim et be , ### English translation (Claude) "Sharing in the needs of the saints." … it is understood thus, that they should remember the saints … who for a time are in need … have deserved of God, and how the saints … sharers with them … "Pursuing hospitality." … as Abraham, as Lot … some, without knowing it, have received angels as guests … "Bless those who persecute you" … that we ought to do both … blessed Peter: "not … curse for curse, but on the contrary blessing." ### Scripture references - Rom 12:13: quotation, high confidence - Rom 12:14: quotation, high confidence - Heb 13:2: allusion, high confidence - 1 Pet 3:9: quotation, high confidence ### Translation notes - The section covers Rom 12:13–14; the scan has jumbled two columns, and only readable phrases are translated. The allusions are Heb 13:2 and 1 Pet 3:9. ### Citation (SBL) Pelagius, Comm. Rom. 12.13 (Souter, Texts and Studies 9.2 2:98; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-13). ## Romans 12:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-15 - Source: Souter, Texts and Studies 9.2 2:98–99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians perversely envy the praised and rejoice at the fallen, showing they are not of Christ's body. ### Latin text Gaudete cum 15 pro maledicto, sed e c°atr£T Ufc si quid patitur unum necessitate, etdomm Lazaro quem erat t, J P- infidelitatem illorum qui ei saepe non crediderunt mirabilia facienti. nos autem modo in peruersum flemus cum gaudentibus et gaudemus cum flentibus. siquis enim laudatus fuerit, contristamur: siquis cecid[er]it, exultamus; unde ostendimus nos qui talia facimus de corpore Christi non esse, qui non dolemus de uno membro praeciso, sed et inimici sumus partis nostrae et amici partis aduersae, qui non dolemus de acie nostra uiros fortissimos corruentes, nec gaudemus si uideamus eos fortiter dimicantes, quamuis ipsi [tam] ualidi non simus ad pugnandum. ### English translation (Claude) "Rejoice with …" … if one member suffers anything … and the Lord … Lazarus, whom he … because of the unbelief of those who often did not believe him, though he worked wonders. But we now, perversely, weep with those who rejoice and rejoice with those who weep. For if someone is praised, we are saddened; if someone falls, we exult. Hence we who do such things show that we are not of the body of Christ: we do not grieve over one member cut off, but are enemies of our own side and friends of the opposing side; we do not grieve when the bravest men of our battle line fall, nor rejoice when we see them fighting bravely, although we ourselves are not strong enough to fight. ### Scripture references - Rom 12:15: quotation, high confidence - 1 Cor 12:26: allusion, medium confidence - John 11:35: allusion, medium confidence ### Translation notes - The opening of the section is jumbled in the scan; only readable phrases are translated (compare 1 Cor 12:26; John 11:35). Souter brackets -er- in ceciderit and tam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.15 (Souter, Texts and Studies 9.2 2:98–99; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-15). ## Romans 12:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-16 - Source: Souter, Texts and Studies 9.2 2:99 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Humility means not avenging oneself and not boasting in human wisdom. ### Latin text Id ipsum inuicem [de uobis ] sentientes. Ut ita alteri sentias sicut tibi. Non alta sapientes, sed humilibus consentientes . Superba sapit iste qui [suam] per se ulcisci cupit iniuriam, et non humilibus rebus, id est humilitati, consentit. Nolite esse prudentes aput uosmet ipsos. Nolite [in] humana sapientia gloriari, sed stulti estote saeculo, ut domino sitis sapientes, sicut scriptum est: ‘ beatus [uir] quem tu erudieris, domine, et de lege tua docueris eum.’ ### English translation (Claude) "Feeling the same toward one another." So that you feel toward another as toward yourself. "Not minding high things, but consenting to the humble." He minds proud things who desires to avenge injury by himself and does not consent to humble things, that is, to humility. "Do not be wise in your own estimation." Do not boast in human wisdom, but be fools to the world, so that you may be wise to the Lord, as it is written: "Blessed is he whom you instruct, O Lord, and teach from your law." ### Scripture references - Rom 12:16: quotation, high confidence - 1 Cor 3:18: allusion, high confidence - Ps 94:12 (93:12 LXX): quotation, high confidence ### Translation notes - Souter brackets "concerning yourselves," suam, in, and uir ("the man"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 12.16 (Souter, Texts and Studies 9.2 2:99; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-16). ## Romans 12:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-17 - Source: Souter, Texts and Studies 9.2 2:99–100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Not repaying evil seems folly to the world but wins approval before God and men. ### Latin text Nulli malum pro malo reddentes. Humana sapientia est si quaeras uicem reddere inimicis : stultitia enim est in hoc saeculo si percutie[n]t[i et] aliam [maxillam praebere uolueris. quod si tantae patientiae et humilitatis fueris, non solum aput dominum, sed et aput omnes homines poteris probabilis apparere. Prouidentes bona non tantum coram deo, sed etiam coram hominibus. Tantum caue ne ideo facias ut non deo, sed solis hominibus placere desideres. ### English translation (Claude) "Repaying no one evil for evil." It is human wisdom if you seek to repay your enemies in kind; for it is folly in this world if you are willing to offer the other cheek to one who strikes you. But if you are of such patience and humility, you will be able to appear approved not only before the Lord but also before all people. "Providing good things not only before God but also before men." Only beware lest you do it so that you desire to please not God but men alone. ### Scripture references - Rom 12:17: quotation, high confidence - Matt 5:39: allusion, high confidence ### Translation notes - Souter brackets the n of percutienti and "and"; a bracket opened before maxillam ("cheek") is not closed in the scan, so the text is translated in full. ### Citation (SBL) Pelagius, Comm. Rom. 12.17 (Souter, Texts and Studies 9.2 2:99–100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-17). ## Romans 12:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-18 - Source: Souter, Texts and Studies 9.2 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Keep peace with all, as far as it depends on you. ### Latin text Si fieri potest, quod ex uobis est, cum omnibus hominibus pacem habentes. Quod uestrum est, uos pacem cum omnibus habetote, et dicite cum propheta: ‘cum his qui oderant pacem, eram pacificus,’ obtantes scilicet conuersionem eorum atque salutem. Siue: In uobis est ut fieri possit. ### English translation (Claude) "If it is possible, as far as it depends on you, having peace with all men." As far as it is yours, have peace with all, and say with the prophet: "With those who hated peace I was peaceable," desiring, of course, their conversion and salvation. Or: it is in you that it may be possible. ### Scripture references - Rom 12:18: quotation, high confidence - Ps 120:7 (119:7 LXX): quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.18 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-18). ## Romans 12:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-19 - Source: Souter, Texts and Studies 9.2 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians leave vengeance to God, who counts their injury as his own. ### Latin text Non uosmet ipsos defendentes, carissimi, sed date locum irae. Aut fugiendo, aut permittendo uobis noceri. Scriptum est enim: Mihi uindictam: ego retribuam, dicit dominus . Ego quasi meam, dicit dominus, non quasi uestram iniuriam uindicabo, quoniam dicit propheta : ‘ qui uos tangit, tamquam qui tangat pupillam oculi ipsius.’ ### English translation (Claude) "Not defending yourselves, beloved, but give place to wrath." Either by fleeing, or by allowing yourselves to be harmed. "For it is written: Vengeance is mine; I will repay, says the Lord." I will avenge the injury as mine, says the Lord, not as yours, since the prophet says: "He who touches you is as one who touches the pupil of his eye." ### Scripture references - Rom 12:19: quotation, high confidence - Deut 32:35: quotation, high confidence - Zech 2:8: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.19 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-19). ## Romans 12:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-20 - Source: Souter, Texts and Studies 9.2 2:100 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Kindness to an enemy aims at his conversion, never at his harm. ### Latin text Sed si esurit inimicus tuus, ciba illum : si sitit, potum da illi. Noli illi negare quod deus nulli negat, quamuis sit blasphemus et impius. Hoc enim faciens , carbones ignis congeres supra caput eius. Ut cum sibi carbones intellexerit per tuam indebitam misericordiam congregari, excutiat eos, id est, conuertatur, et diligat te quem aliquando perosum habuerat. ceterum non est misericordia, sed crudelitas, si ideo eam facias ut illi aliquit peius eueniat, pro quo dominum deprecari iuberis. ### English translation (Claude) "But if your enemy is hungry, feed him; if he is thirsty, give him drink." Do not deny him what God denies no one, though he be a blasphemer and ungodly. "For by doing this you will heap coals of fire on his head." So that when he understands that coals are being heaped on him by your undeserved mercy, he may shake them off, that is, be converted, and love you whom he once hated. Otherwise it is not mercy but cruelty, if you do it so that something worse may befall him, for whom you are commanded to pray to the Lord. ### Scripture references - Rom 12:20: quotation, high confidence - Prov 25:21: quotation, high confidence - Prov 25:22: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.20 (Souter, Texts and Studies 9.2 2:100; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-20). ## Romans 12:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/11-1/#p-12-21 - Source: Souter, Texts and Studies 9.2 2:100–101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: To repay evil is to be conquered; to stop it by patience is to conquer. ### Latin text Noli uinci a malo, sed uince in bono malum. Ille dicitur uicisse qui alterum ad suam duxerit partem, sicut hereticum uel paganum. si ergo te fecerit sibi uicem reddere, ille te uicit, sibi similem faciendo: si autem per patientiam tuam feceris eum cessare ab iniuria, tu uicisti. ### English translation (Claude) "Do not be overcome by evil, but overcome evil with good." He is said to have conquered who has drawn another to his side, such as a heretic or a pagan. So if he has made you repay him in kind, he has conquered you, by making you like himself; but if by your patience you have made him cease from injury, you have conquered. ### Scripture references - Rom 12:21: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 12.21 (Souter, Texts and Studies 9.2 2:100–101; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/12-21). ## Romans 13:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-1 - Source: Souter, Texts and Studies 9.2 2:101 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians must not use their liberty to refuse honor and tribute; power is from God, though not every ruler is just. ### Latin text Omnis anima potestatibus sublimioribus subdita sit. Haec causa aduersus illos prolata est qui se putabant ita debere libertate Christiana uti, ut nulli aut honorem deferrent aut tributa dependerent. quocumque modo eos humiliare desiderat, ne forte propter superbiam magis quam propter deum contumeliam patiantur. ideo docet illos humilitate tempus redimere. Aliter : Possunt sublimiores potestates ecclesiasticae dignitates intellegi. Non est enim potestas nisi a deo. Et quo modo deus dicit per prophetam de quibusdam: ‘regnauerunt, et non per me’? Quae autem sunt , a deo ordinatae sunt . Si de saeculi potestatibus dicere uideatur, non ideo omnes iustae erunt, etiam si a deo exordium acceperunt. secundum desiderium enim unius cuiusque dantur: nam dicit Salomon: ‘quoniam data est uobis potestas a deo. sed cum essetis ministri regni illius, iudicastis non recte. horrende et cito apparebit uobis,’ et cetera, constituitur enim a deo ut iuste iudicet, et ut peccatores habeant quod timere, ne peccent. ### English translation (Claude) "Let every soul be subject to the higher powers." This matter was raised against those who thought they ought to use Christian liberty in such a way as to show no one honor or pay tribute. He wishes to humble them in every way, lest perhaps they suffer insult because of pride rather than because of God. Therefore he teaches them to redeem the time by humility. Otherwise: the higher powers can be understood as ecclesiastical dignities. "For there is no power except from God." Then how does God say through the prophet of some: "They reigned, and not through me"? "And those that exist are ordained by God." If he seems to speak of the powers of the world, not all will therefore be just, even if they received their beginning from God. For they are given according to the desire of each; for Solomon says: "For power was given you by God. But though you were ministers of his kingdom, you did not judge rightly; terribly and swiftly he will appear to you," and the rest. For power is established by God to judge justly, and so that sinners may have something to fear, lest they sin. ### Scripture references - Rom 13:1: quotation, high confidence - Hos 8:4: quotation, high confidence ### Extrabiblical texts - Wis 6:3 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The quotations are Hos 8:4 and Wis 6:3–5. ### Citation (SBL) Pelagius, Comm. Rom. 13.1 (Souter, Texts and Studies 9.2 2:101; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-1). ## Romans 13:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-2 - Source: Souter, Texts and Studies 9.2 2:101–102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The good need not fear rulers; whoever resists the God-ordained power brings guilt on himself. ### Latin text Itaque qui resistit potestati , dei ordinationi resistit: qui autem resistant, ipsi sibi damnationem adquirunt . sicut ad Raab dicitur: ‘qui exierit foras, ipse sibi reus erit.’ Nam principes non sunt timori boni operis , sed mali. Malus debet timere potestatem, nam bonus non habet quod timeat, qui si iniuste occiditur, gloriatur. Uis autem non timere potestatem? Accipe consilium meum et numquam timebis. Bonum fac, et habebis laudem ex illa . Ipsa damnatio malorum laus est bonorum. ### English translation (Claude) "Therefore he who resists the power resists the ordinance of God; and those who resist acquire condemnation for themselves." As it is said to Rahab: "Whoever goes out of doors will be guilty on his own head." "For rulers are not a terror to good work, but to evil." The evil man ought to fear the power, for the good man has nothing to fear; if he is killed unjustly, he glories. "Do you wish not to fear the power?" Take my advice and you will never fear. "Do good, and you will have praise from it." The very condemnation of the wicked is the praise of the good. ### Scripture references - Rom 13:2: quotation, high confidence - Rom 13:3: quotation, high confidence - Josh 2:19: quotation, medium confidence ### Translation notes - The section covers Rom 13:2–3. The words "As it is said to Rahab" are badly garbled in the scan and are read from the quotation (Josh 2:19). ### Citation (SBL) Pelagius, Comm. Rom. 13.2 (Souter, Texts and Studies 9.2 2:101–102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-2). ## Romans 13:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-4 - Source: Souter, Texts and Studies 9.2 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Rulers bear the sword against evildoers; priests bear a spiritual sword. ### Latin text Dei etenim minister est tibi in bonum. Quia pro tua sollicitus est quiete. Si autem malum feceris , time: non enim sine causa gladium portat. Et in te habet officium, si peccaueris, nec tibi proficit ad mercedem. Siue : Sacerdotes gladium spiritalem portant, sicut Petrus percussit Ananiam et Paulus magum. Dei etenim minister est , uindex in iram ei qui malum agit. Quia deus non diligit malos, qui ‘ odit omnes qui operantur iniquitatem.’ ### English translation (Claude) "For he is God's minister to you for good." Because he is concerned for your quiet. "But if you do evil, fear: for he does not bear the sword in vain." He has a duty toward you too, if you sin, and that will not count toward your reward. Or: priests bear the spiritual sword, as Peter struck Ananias and Paul the magician. "For he is God's minister, an avenger for wrath on him who does evil." Because God does not love the wicked, he who "hates all who work iniquity." ### Scripture references - Rom 13:4: quotation, high confidence - Acts 5:5: allusion, high confidence - Acts 13:11: allusion, high confidence - Ps 5:5 (5:6 LXX): quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.4 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-4). ## Romans 13:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-5 - Source: Souter, Texts and Studies 9.2 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Subjection is owed for conscience' sake, not only for fear. ### Latin text Ideo necessitate subditi estote , non solum propter iram , sed et propter conscientiam. Non solum quia possunt potestates etiam sine causa irasci, sed et ne propter alicuius peccati conscientiam condemnemini. Siue: Non solum ne irascantur sacerdotes, sed etiam quia scis illis et a iustis honorem deberi. ### English translation (Claude) "Therefore be subject of necessity, not only because of wrath but also because of conscience." Not only because the powers can be angry even without cause, but also lest you be condemned by the consciousness of some sin. Or: not only lest the priests be angry, but also because you know that honor is owed them even by the righteous. ### Scripture references - Rom 13:5: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.5 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-5). ## Romans 13:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-6 - Source: Souter, Texts and Studies 9.2 2:102 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Taxes are paid to rulers because Christians possess worldly goods. ### Latin text Ideo enim et tributa praestatis : ministri enim dei sunt , in hoc ipsum seruientes. Possunt et tributa sacerdotum intellegi, quae illis a deo sunt constituta. Siue: Ideo regibus tributa praestatis quia uoluistis possidendo saeculo esse subiecti. ministros autem dei illos appellat, ut uel sic eis redderent quod debebant, ne uideretur Christus superbiam docuisse. ### English translation (Claude) "For this reason you also pay tributes: for they are God's ministers, serving for this very thing." The tributes of priests can also be understood, which were established for them by God. Or: you pay tributes to kings for this reason, that you chose to be subject to the world by possessing things. And he calls them ministers of God so that even so they might render them what they owed, lest Christ seem to have taught pride. ### Scripture references - Rom 13:6: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.6 (Souter, Texts and Studies 9.2 2:102; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-6). ## Romans 13:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-7 - Source: Souter, Texts and Studies 9.2 2:102–103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Dues include almsgiving; fear and honor are owed according to rank. ### Latin text Reddite ergo omnibus debita. Potest etiam elemosina debitum appellari, dicente scriptura: ‘inclina pauperi aurem tuam et redde debitum tuum.’ Cui tributum tributum , cui uectigal uectigal. Uectigal nostrum est, ut transeuntibus donemus uel nos transeuntes sedentibus ad uiam et inde uiuentibus largiamur. Cui timorem timorem. Quo modo ergo scriptum est alibi: ‘praeter dominum neminem esse timendum’? sed sic, inquit, age ut neminem timeas : timor enim dei timorem expellit humanum. sed quoniam causas adhuc timoris habetis, necesse est ut timeatis. Cui honorem honorem. Etiam timorem maioribus, honorem tantum aequalibus. ### English translation (Claude) "Render therefore to all their dues." Almsgiving can also be called a debt, as Scripture says: "Incline your ear to the poor and pay your debt." "Tribute to whom tribute, toll to whom toll." Our toll is that we give to those passing by, or that we, passing by, give generously to those sitting by the road and living from it. "Fear to whom fear." How then is it written elsewhere that "no one is to be feared except the Lord"? But act so, he says, that you fear no one: for the fear of God drives out human fear. But since you still have causes for fear, you must fear. "Honor to whom honor." Fear also to superiors, honor only to equals. ### Scripture references - Rom 13:7: quotation, high confidence ### Extrabiblical texts - Sir 4:8 (Sirach): quotation, high confidence ### Translation notes - The first quotation is Sir 4:8. The saying "no one is to be feared except the Lord" is unidentified. ### Citation (SBL) Pelagius, Comm. Rom. 13.7 (Souter, Texts and Studies 9.2 2:102–103; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-7). ## Romans 13:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-8 - Source: Souter, Texts and Studies 9.2 2:103 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Love is a debt never fully paid; everyone is a neighbor. ### Latin text Nemini quicquam debeatis. Nemini debitum non reddatis. Nisi ut inuicem diligatis. Hoc solum semper debet manere quod numquam persolui potest. Qui enim diligit proximum. Secundum domini parabolam, sine discretione cunctis misericordiam fieri iubentis, omnis homo proximus esse censendus est. Legem impleuit . Ideo dilectionem praemisit quia fidelibus scribebat et de iustitiae conuersatione tractabat. ### English translation (Claude) "Owe no one anything." Do not fail to render anyone his due. "Except to love one another." This alone ought always to remain, which can never be fully paid. "For he who loves his neighbor." According to the Lord's parable, which commands mercy to be shown to all without distinction, every person is to be regarded as a neighbor. "Has fulfilled the law." He put love first because he was writing to the faithful and treating the conduct of righteousness. ### Scripture references - Rom 13:8: quotation, high confidence - Luke 10:36: allusion, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.8 (Souter, Texts and Studies 9.2 2:103; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-8). ## Romans 13:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-9 - Source: Souter, Texts and Studies 9.2 2:103–104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: All righteousness is summed up in loving one's neighbor as oneself. ### Latin text Nam non adulterabis , non occides, non furaberis, non concupisces , et si quod est aliut mandatum , in hoc uerbo restauratur: diliges proximum tuum , sicut te ipsum. Recapitulatur omnis iustitia in proximi dilectione, et iniustitia nascitur dum plus ceteris nos amamus. qui enim sicut se diligit proximum, non solum illi malum non facit, sed etiam bonum facit, quia et circa se utrumque impleri desiderat. ### English translation (Claude) "For: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet; and if there is any other commandment, it is summed up in this word: You shall love your neighbor as yourself." All righteousness is summed up in love of neighbor, and unrighteousness is born when we love ourselves more than others. For he who loves his neighbor as himself not only does him no evil but also does him good, because he wishes both to be fulfilled toward himself. ### Scripture references - Rom 13:9: quotation, high confidence - Exod 20:14: quotation, high confidence - Lev 19:18: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.9 (Souter, Texts and Studies 9.2 2:103–104; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-9). ## Romans 13:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-10 - Source: Souter, Texts and Studies 9.2 2:104 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Failing to feed the starving when one can is killing; love fulfils the law. ### Latin text Dilectio proximi malum non operatur. Etiam bonum non facere malum est. nam si uiderit illum fame periclitari, nonne ipse illum occidit, si illi, cum afluat, non dederit uictum, quamuis ei proprias non tulerit facilitates? quisque enim in quacumque necessitate succurrere morituro potest, si non occurrit, occidit. Plenitudo ergo legis est dilectio. Hoc est perfectio. ### English translation (Claude) "Love of neighbor does no evil." Not doing good is also evil. For if one sees another in danger of starving, does he not kill him himself if, while he has plenty, he does not give him food, even though he has not taken away the other's own possessions? For whoever can help a dying man in any need and does not, kills him. "Love therefore is the fullness of the law." That is, its perfection. ### Scripture references - Rom 13:10: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 13.10 (Souter, Texts and Studies 9.2 2:104; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-10). ## Romans 13:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-11 - Source: Souter, Texts and Studies 9.2 2:104–105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers must wake from the sleep of ignorance and put on the works of light. ### Latin text Et hoc scientes tempus, quia hora est iam nos [de somno surgere ]. Hora est ut ad perfectiora tendatis: non enim debetis semper paruuli esse et lactantes, sicut alibi idem dicit: ‘etenim deberetis magistri esse propter tempus,’ et cetera. De somno surgere. De somno inertiae et ignorantiae consurgamus: iam enim Christi scientia lucet. Nunc autem propior est nostra salus quam cum credidimus. Scientia proficiente propior est nostra salus quam cum credidimus. Nox praecessit , dies autem adpropinquabit . Comparat diei scientiam et ignorantiam nocti, secundum Osee dicentem: ‘nocti adsimilaui matrem tuam; factus est populus meus tamquam non habens scientiam.’ Abiciamus ergo opera tenebrarum , et induamur arma lucis . Cum ignorantia simul abiciamus] et opera ignorantiae, et arma lucis, hoc est luminis opera, induamus. ‘qui’ enim ‘male agit, odit lucem; qui uero facit ueritatem, uenit ad lucem.’ ### English translation (Claude) "And knowing the time, that it is now the hour for us." It is the hour for you to strive toward more perfect things: for you ought not to be always little children and nursing, as the same apostle says elsewhere: "For by reason of the time you ought to be teachers," and the rest. "To rise from sleep." Let us rise from the sleep of sloth and ignorance: for now the knowledge of Christ shines. "For now our salvation is nearer than when we believed." As knowledge advances, our salvation is nearer than when we believed. "The night has gone before, and the day will draw near." He compares knowledge to day and ignorance to night, according to Hosea, who says: "I have likened your mother to night; my people has become as one having no knowledge." "Let us therefore cast off the works of darkness and put on the armor of light." Together with ignorance let us cast off the works of ignorance too, and put on the armor of light, that is, the works of light. For "he who does evil hates the light; but he who does the truth comes to the light." ### Scripture references - Rom 13:11: quotation, high confidence - Rom 13:12: quotation, high confidence - Heb 5:12: quotation, high confidence - Hos 4:5: quotation, medium confidence - Hos 4:6: quotation, medium confidence - John 3:20: quotation, high confidence - John 3:21: quotation, high confidence ### Translation notes - The section covers Rom 13:11–12. The Hosea quotation is Hos 4:5–6 in a Latin form. Souter brackets "to rise from sleep" in the first lemma (it follows as its own lemma); left out. A stray closing bracket after abiciamus is left in the text. ### Citation (SBL) Pelagius, Comm. Rom. 13.11 (Souter, Texts and Studies 9.2 2:104–105; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-11). ## Romans 13:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-13 - Source: Souter, Texts and Studies 9.2 2:105 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christians walk as in daylight, avoiding revelry, drunkenness, lust, strife, and envy. ### Latin text Sicut in die honeste ambulemus. Sicut lux diei prohibet unum quemque agere quod nocte libere committebat, ita et scientia nos prohibet legis mandata contemnere. Siue : Quo[d] sciamus nos a deo semper uideri. Non in comisationibus et ebrietatibus , non in cubilibus et inpudicitiis. Comisatio est mensae collatio: nos uero habemus spiritale conuiuium, [apostolo] dicente: ‘ cum conuenitis, unus quisque [uestrum] psalmum habet,’ et cetera, ebrietatem uero pernitiosam esse et luxuriae materiam et hinc probatum quia inpudicitiam subiunxit. et alibi ait: ‘nolite inebriari uino, in quo est luxuria.’ Non in contentione et aemulatione. Etiam contentionem et inuidiam criminosas esse [et] hoc et [multis] aliis probatur exemplis, dicente Iacobo : ‘ si enim zelum amarum habetis,’ et cetera. ### English translation (Claude) "Let us walk honestly, as in the day." As the light of day prevents each one from doing what he committed freely at night, so knowledge also prevents us from despising the commandments of the law. Or: because we know that we are always seen by God. "Not in revelings and drunkenness, not in chambering and wantonness." Reveling is a pooling for the table; but we have a spiritual banquet, as is said: "When you come together, each one has a psalm," and the rest. And that drunkenness is pernicious and the material of lust is proved also from this, that he added wantonness; and elsewhere he says: "Do not be drunk with wine, in which is lust." "Not in strife and envy." That strife and envy too are criminal is proved by this and other examples, as James says: "For if you have bitter zeal," and the rest. ### Scripture references - Rom 13:13: quotation, high confidence - 1 Cor 14:26: quotation, high confidence - Eph 5:18: quotation, high confidence - Jas 3:14: quotation, high confidence ### Translation notes - Souter brackets the d of Quod, apostolo ("the apostle" saying), uestrum, et, and multis ("many"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 13.13 (Souter, Texts and Studies 9.2 2:105; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-13). ## Romans 13:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-13-14 - Source: Souter, Texts and Studies 9.2 2:105–106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Put on Christ and do not indulge desire; the "strong" must not judge those who abstain. ### Latin text Sed induite dominum Iesum Christum . Solus Christus uideatur in uobis, non uetus homo : ‘ qui ’ enim ‘ dicit se in Christo manere, debet quo modo ille ambulauit et ipse ambulare,’ in quo omnes sunt uirtutes [et nulla uitia]. Et carnis curam ne feceritis in concupiscentiis . Sicut et Salamon ait: ‘post concupiscentias tuas ne eas’; et iterum: ‘si des concupiscentiam animae tuae, faciet [et] te in gaudium inimicis tuis.’ Infirmum autem in fide adsumite. Hinc oblique illos increpare incipit, qui se fortes putabant, ut inmoderate carnibus uescerentur. Non in disceptationibus cogitationum. Nolite secundum uestras cogitationes quem lex non iudicat iudicare. ### English translation (Claude) "But put on the Lord Jesus Christ." Let Christ alone be seen in you, not the old man: for "he who says he abides in Christ ought himself also to walk as he walked," in whom are all virtues. "And make no provision for the flesh in its desires." As Solomon also says: "Do not go after your desires"; and again: "If you give your soul its desire, it will make you a joy to your enemies." "But receive the one who is weak in faith." Here he begins indirectly to rebuke those who thought themselves strong, so that they ate meat without restraint. "Not in disputes over thoughts." Do not judge, according to your own thoughts, one whom the law does not judge. ### Scripture references - Rom 13:14: quotation, high confidence - Rom 14:1: quotation, high confidence - 1 John 2:6: quotation, high confidence ### Extrabiblical texts - Sir 18:30 (Sirach): quotation, high confidence - Sir 18:31 (Sirach): quotation, high confidence ### Translation notes - The section covers Rom 13:14–14:1. The "Solomon" quotations are Sir 18:30–31. Souter brackets "and no vices" and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 13.14 (Souter, Texts and Studies 9.2 2:105–106; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/13-14). ## Romans 14:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-2 - Source: Souter, Texts and Studies 9.2 2:106 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The weak are abstainers who eat only vegetables, not Jews keeping food laws. ### Latin text Alius autem credit manducare omnia . Qui a[ut] tantam fidem habet ut non moueatur, aut abstinentia contractus aut senio[r est]. Qui autem infirmatur . Infirmus aut [iuuenili] aetate aut corporis calore. Holera manducet. Hinc probatur quia non de Iudaeis dicat, ut quidam putant, sed de abstinentibus : non enim carnes secundum legem mundas, sed sola holera manducabant. [Aliter: Si idcirco tibi infirmitas animi generatur quia alium eiusdem propositi, carnibus pro sua fide uesci perhorrescens, forte cognoscis, noli esse iudex alterius uoluntatis nec exigere ab illo quod uni cuique in uoluntate dimissum est. sed si tibi scandalo est, et non uis carnibus uesci, tibi ipsi impone modum, et melius faciens sola holera manduca, ut magis unus quisque per tuam aequanimitatem ad abstinentiam prouocetur quam inritatus de hoc [et] scandalizet te [et] magis in edendis carnibus confirmetur, quod tamen non potes tu quasi [culpabile] in alio reprehendere, si unus quisque aut fideliter hoc praesumit, aut forte necessitate ualitudinis aut senecta hoc faciat exigente.] ### English translation (Claude) "For one believes he may eat all things." He who either has such great faith that he is not moved, or is worn down by abstinence, or by old age. "But he who is weak." Weak either by age or by the heat of the body. "Let him eat vegetables." Hence it is proved that he is not speaking of Jews, as some think, but of abstainers: for they did not eat meats clean according to the law, but only vegetables. ### Scripture references - Rom 14:2: quotation, high confidence ### Translation notes - Souter brackets -ut in aut, -r est in senior est, iuuenili ("youthful" age), and a long passage, left out, advising one who is troubled by a fellow ascetic's meat-eating not to judge another's free choice but to keep his own rule, eating vegetables, so that the other may be drawn to abstinence rather than offended, since he may eat in faith or from need of health or age. ### Citation (SBL) Pelagius, Comm. Rom. 14.2 (Souter, Texts and Studies 9.2 2:106; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-2). ## Romans 14:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-3 - Source: Souter, Texts and Studies 9.2 2:106–107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Eaters and abstainers must neither despise nor judge each other. ### Latin text [Is] qui manducat non manducantem non spernat , et qui non manducat , manducantem non iudicet . Habebant inter se scandala: illi istos quasi carnales iudicabant, et isti illos tamquam stultos inridebant et superstitiosos putabant. Nam deus adsumpsit illum . Ita illum [deus] uocauit sicut te. ### English translation (Claude) "Let him who eats not despise him who does not eat, and let him who does not eat not judge him who eats." They had stumbling blocks among themselves: the abstainers judged the others as carnal, and the others mocked the abstainers as foolish and thought them superstitious. "For God has received him." He called him as he called you. ### Scripture references - Rom 14:3: quotation, high confidence ### Translation notes - Souter brackets Is and deus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.3 (Souter, Texts and Studies 9.2 2:106–107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-3). ## Romans 14:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-4 - Source: Souter, Texts and Studies 9.2 2:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One must not judge where the law does not; God can sustain the abstainer as he did Daniel's companions. ### Latin text Tu quis es qui iudicas alienum seruum? Cuius auctoritatis es ut iudices eum quem non iudicat lex? unde Iacobus ait: ‘qui iudicat fratrem iudicat legem,’ scilicet sapientiorem se iudicans lege, ceterum ipse Paulus contra mandatum facientes iudicauit, et aliis iudicandi tribuit facultatem. Suo domino stat aut cadit. Siue uiuit siue moritur; quia et ille propter deum abstinet, et iste secundum deum non abstinet. Stabit autem: potens est enim deus statu[e]re illum . Deus, qui tres pueros leguminibus pastos meliores apparere fecit quam illos qui de mensa regis edebant, potest et istos facere diutius in corpore stare. ### English translation (Claude) "Who are you to judge another's servant?" Of what authority are you, to judge one whom the law does not judge? Hence James says: "He who judges his brother judges the law," namely, judging himself wiser than the law; for otherwise Paul himself judged those who acted against the commandment and gave others the power of judging. "To his own master he stands or falls." Whether he lives or dies; because the one abstains for God's sake, and the other, according to God, does not abstain. "But he will stand: for God is able to make him stand." God, who made the three boys fed on pulse appear better than those who ate from the king's table, can also make these stand longer in the body. ### Scripture references - Rom 14:4: quotation, high confidence - Jas 4:11: quotation, high confidence - Dan 1:15: allusion, high confidence ### Translation notes - Souter brackets the e of statuere; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.4 (Souter, Texts and Studies 9.2 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-4). ## Romans 14:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-5 - Source: Souter, Texts and Studies 9.2 2:107 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Fasting has no fixed legal measure; each does as he can and judges best. ### Latin text Nam alius iudicat alterno quoque die , alius [autem] iudicat omnem diem , [ut] unus quisque in suo sensu abundet. Iudaei in escis diem inter diem iudicare non poterant. ergo de ieiunio et abstinentia dicit, quae non sunt sub certo modo legi[s] redacta: unus quisque tantum faciat quantum potest, [et] quantum mercedis habere uoluerit. unde sequitur ut unus quisque id faciat in tali causa dum taxat quod melius iudicarit. ### English translation (Claude) "For one judges every other day, another judges every day; let each one abound in his own mind." The Jews could not judge one day from another in matters of food. So he is speaking of fasting and abstinence, which are not reduced to a fixed measure of the law: let each do as much as he can, and earn as much reward as he wishes. Hence it follows that in such a matter each one should do only what he judges better. ### Scripture references - Rom 14:5: quotation, high confidence ### Translation notes - Souter brackets autem, ut, the s of legis, and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.5 (Souter, Texts and Studies 9.2 2:107; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-5). ## Romans 14:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-6 - Source: Souter, Texts and Studies 9.2 2:107–108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Both eating and fasting are to be done for God and the salvation of others. ### Latin text Qui sapit diem , domino sapit. Domino sapit qui propter deum ieiunat, [et] non propter homines. Et qui manducat , domino manducat: gratias autem agit deo. Quia propter deum manducat, ut praedicandi euangelium possit habere uirtutem, per quod conuersi gratias referant deo, non suae gulae studens, sed aliorum saluti. Et qui non manducat , domino non manducat, et gratias agit deo . Quia [et] per exemplum illius multi saluantur et gratias referunt deo : qui enim uoce agit gratias, solus agit : qui autem etiam opere, in multis agit. ### English translation (Claude) "He who regards the day regards it to the Lord." He regards it to the Lord who fasts for God's sake, not for men's. "And he who eats, eats to the Lord: for he gives thanks to God." Because he eats for God's sake, so that he may have the strength to preach the gospel, through which the converted may give thanks to God; he cares not for his gullet but for the salvation of others. "And he who does not eat, does not eat to the Lord, and gives thanks to God." Because through his example many are saved and give thanks to God: for he who gives thanks with his voice gives thanks alone; but he who also does so by deed gives thanks in many. ### Scripture references - Rom 14:6: quotation, high confidence ### Translation notes - Souter brackets et twice; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.6 (Souter, Texts and Studies 9.2 2:107–108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-6). ## Romans 14:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-7 - Source: Souter, Texts and Studies 9.2 2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 14:7. ### Latin text Nemo enim nostrum sibi uiuit , et nemo sibi moritur: ### English translation (Claude) "For none of us lives to himself, and none dies to himself;" ### Scripture references - Rom 14:7: quotation, high confidence ### Translation notes - The comment follows in the next section. ### Citation (SBL) Pelagius, Comm. Rom. 14.7 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-7). ## Romans 14:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-8 - Source: Souter, Texts and Studies 9.2 2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Believers live and die for the Lord, not for themselves or for human praise. ### Latin text siue enim uiuimus , domino uiuimus: siue morimur , domino morimur . siue [ergo ] uiuimus, siue morimur, domini sumus. Nemo fidelium sibi uiuit et nemo sibi moritur, quia Christus ‘ pro omnibus mortuus est, ut et qui uiuunt iam non sibi uiuant, sed illi.’ cauendum [ergo] ne nos e contrario aut nobis uiuamus manducando, aut propter homines moriamur ieiunando. ### English translation (Claude) "for if we live, we live to the Lord; if we die, we die to the Lord. So whether we live or die, we are the Lord's." None of the faithful lives to himself and none dies to himself, because Christ "died for all, so that those who live may no longer live for themselves, but for him." We must beware lest, on the contrary, we either live for ourselves by eating or die for men's sake by fasting. ### Scripture references - Rom 14:8: quotation, high confidence - 2 Cor 5:15: quotation, high confidence ### Translation notes - Souter brackets ergo twice; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.8 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-8). ## Romans 14:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-9 - Source: Souter, Texts and Studies 9.2 2:108 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: At his coming Christ will find the living and raise the dead. ### Latin text In hoc enim [uixit] Christus et mortuus est et resurrexit, ut et uiuentium et mortuorum dominetur . Aduentus Christi et uiuos inueni[e]t et mortuos suscitabit. nihil ergo refert utrum te resuscitet an [uiuum] inueniat, tantum ut coram eo iustus appareas. ### English translation (Claude) "For to this end Christ died and rose again, that he might be Lord of both the living and the dead." Christ's coming will both find the living and raise the dead. So it makes no difference whether he raises you or finds you, only that you appear righteous before him. ### Scripture references - Rom 14:9: quotation, high confidence ### Translation notes - Souter brackets uixit, the e of inueniet, and uiuum ("alive"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.9 (Souter, Texts and Studies 9.2 2:108; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-9). ## Romans 14:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-10 - Source: Souter, Texts and Studies 9.2 2:108–110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Neither judge nor despise a brother, and do not grieve him by eating. ### Latin text Tu autem quid iudicas fratrem tuum [in non manducando ]? Qua auctoritate quasi uoracem damnas? Aut tu qua re spernis fratrem tuum [in manducando ] ? [Quasi] infirmum despicis aut superuacue ieiunantem? Nam propter escam frater tuus contristatur. Non dixit ‘propter ieiunium,’ sed ne illum[, qui aut infirmatur aut abstinet,] tuo exemplo prouoces aut conpellas. Iam non secundum caritatem ambulas. Quia inuitus manducat quod illi non expedit, et iam non diligis proximum sicut te, si non illius utilitatem cogitas quasi tuam. Noli esca tua illum perdere , pro quo Christus mortuus est. Non dixit ‘abstinentia [tua],’ sicut quidam uolunt. ### English translation (Claude) "But you, why do you judge your brother?" By what authority do you condemn him as a glutton? "Or you, why do you despise your brother?" Do you despise him as weak, or as fasting needlessly? "For your brother is grieved because of food." He did not say "because of fasting"; but lest by your example you provoke or compel him. "You are no longer walking according to love." Because he eats unwillingly what is not good for him, and you no longer love your neighbor as yourself if you do not think of his advantage as your own. "Do not by your food destroy him for whom Christ died." He did not say "by abstinence," as some would have it. ### Scripture references - Rom 14:10: quotation, high confidence - Rom 14:15: quotation, high confidence ### Translation notes - The lemmas run from Rom 14:10 to 14:15; those of 14:11–14 do not appear in the staged text. Souter brackets "in not eating," "in eating," Quasi, "who is either weak or abstains," and tua; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.10 (Souter, Texts and Studies 9.2 2:108–110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-10). ## Romans 14:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-16 - Source: Souter, Texts and Studies 9.2 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christian freedom must not look like gluttony or cause quarrels. ### Latin text Non ergo blasphemetur nostrum bonum. Libertas [nostra], quam habemus in domino, ut omnia nobis munda sint. non ea ita debemus uti ut uideamur propter gulam et epulas ambulare. Siue: Blasphematur, si propter talia contendamus. ### English translation (Claude) "So let not our good be blasphemed." The liberty we have in the Lord, that all things are clean to us. We ought not to use it in such a way that we seem to walk for the sake of gluttony and feasts. Or: it is blasphemed if we quarrel over such things. ### Scripture references - Rom 14:16: quotation, high confidence ### Translation notes - Souter brackets nostra; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.16 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-16). ## Romans 14:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-17 - Source: Souter, Texts and Studies 9.2 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's kingdom is righteousness, peace, and joy, more easily kept by abstinence. ### Latin text Non est enim regnum dei esca et potus . Non per escam iustificamur. sed et hoc notandum quod non dix[er]it ‘ieiunium et sobrietas non est regnum dei,’ sed esca et potus. Sed iustitia et pax et gaudium in spiritu sancto . Quae per abstinentiam facilius custodi[un]tur : ubi enim iustitia, sicut se proximum diligendo, ibi et pax, [et] ubi pax, ibi et gaudium spiritale, quia ex dissensione semper tristitia et molestiae generantur. ### English translation (Claude) "For the kingdom of God is not food and drink." We are not justified by food. But this too is to be noted, that he did not say "fasting and sobriety are not the kingdom of God," but "food and drink." "But righteousness and peace and joy in the Holy Spirit." These are more easily kept through abstinence: for where there is righteousness, in loving one's neighbor as oneself, there is also peace; and where there is peace, there is also spiritual joy, because sadness and troubles are always born of dissension. ### Scripture references - Rom 14:17: quotation, high confidence ### Translation notes - Souter brackets -er- in dixerit, -un- in custodiuntur, and et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.17 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-17). ## Romans 14:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-18 - Source: Souter, Texts and Studies 9.2 2:110 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: One who serves Christ thus is plainly holy. ### Latin text Qui enim in hoc seruit Christo , placet deo et probatus est hominibus. De tali homine nemo potest dubi[ta]re quod sanctus sit. ### English translation (Claude) "For he who serves Christ in this pleases God and is approved by men." No one can doubt of such a man that he is holy. ### Scripture references - Rom 14:18: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 14.18 (Souter, Texts and Studies 9.2 2:110; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-18). ## Romans 14:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-19 - Source: Souter, Texts and Studies 9.2 2:110–111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Pursue peace; abstinence builds up others. ### Latin text Itaque [ergo] quae pacis sunt sectemur . Ut non inuicem [nos] de huius modi iudicemus. Et quae aedificationis sunt [in] inuicem custodiamus . Aedificatio est abstinentia : ceterum esca, etiam si neminem perdat, nullum aedificat. ### English translation (Claude) "So let us pursue the things of peace." So that we do not judge one another about things of this kind. "And let us keep the things that build up one another." Abstinence is edification; food, even if it destroys no one, builds up no one. ### Scripture references - Rom 14:19: quotation, high confidence ### Translation notes - Souter brackets ergo, nos, and in; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.19 (Souter, Texts and Studies 9.2 2:110–111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-19). ## Romans 14:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-20 - Source: Souter, Texts and Studies 9.2 2:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Clean food becomes evil if it causes another to stumble. ### Latin text Noli propter escam destruere opus dei. Hominem scilicet a deo creatum. Omnia quidem munda [sunt], Repetit quod superius dixerat, ne creaturam damnare uideatur. Sed malum est homini qui per offensionem manducat . Ipsum mundum illi fit malum, si per illum alter offendat. ### English translation (Claude) "Do not destroy the work of God for the sake of food." Namely the human being created by God. "All things indeed are clean," He repeats what he had said above, lest he seem to condemn the creature. "But it is evil for the man who eats with offense." The clean thing itself becomes evil for him, if another stumbles because of him. ### Scripture references - Rom 14:20: quotation, high confidence ### Translation notes - Souter brackets sunt; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.20 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-20). ## Romans 14:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-21 - Source: Souter, Texts and Studies 9.2 2:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Abstaining from meat and wine protects the weak, especially in chastity. ### Latin text Bonum est non manducare carnem et non bibere uinum . Exponit quid sit per quod offendere dicebat infirmum. Neque in quo frater [tuus] offendit aut scandalizatur. Neque in quocumque cibo uel potu in quo alter offendit. Aut infirmatur. Infirmatur a pudicitia : ‘uinum’ enim ‘et mulieres apostatare faciunt [etiam] sapientes.’ ### English translation (Claude) "It is good not to eat meat and not to drink wine." He explains what it is by which, he said, the weak stumble. "Nor anything by which your brother stumbles or is offended." Nor any food or drink by which another stumbles. "Or is made weak." Weakened in chastity: for "wine and women make even the wise fall away." ### Scripture references - Rom 14:21: quotation, high confidence ### Extrabiblical texts - Sir 19:2 (Sirach): quotation, high confidence ### Translation notes - The quotation is Sir 19:2. Souter brackets tuus and etiam; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.21 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-21). ## Romans 14:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-22 - Source: Souter, Texts and Studies 9.2 2:111 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Use your freedom so that no one is weakened by your example. ### Latin text Tu fidem[, quam] habes penes temet ipsum , habe coram deo. Si in hoc te fidelem putas, sic manduca ut nemo tuo infirmetur exemplo. Beatus qui non iudicat semet ipsum in [eo] quo probat. Qui non suam firmitatem probando se considerat, sed alterius infirmi salutem. ### English translation (Claude) "The faith you have, have it to yourself before God." If you think yourself faithful in this, eat in such a way that no one is weakened by your example. "Blessed is he who does not judge himself in what he approves." He who, in approving, considers not his own firmness but the salvation of another who is weak. ### Scripture references - Rom 14:22: quotation, high confidence ### Translation notes - Souter brackets quam and eo; left out. ### Citation (SBL) Pelagius, Comm. Rom. 14.22 (Souter, Texts and Studies 9.2 2:111; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-22). ## Romans 14:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-14-23 - Source: Souter, Texts and Studies 9.2 2:111–112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Whatever destroys another is not from loving faith and is sin. ### Latin text Qui autem discernit, si manducauerit , damnatus est. [Siquis de alio discemat et dicat: ‘iste si manducauerit, plane damnatus est,’ hoc non habet fides, et ideo subsecutus est:] Quia non ex fide: [Non est enim ex fide, si tu alium idcirco condemnas quia te ieiunante ille manducat. Aliter:] Qui se ita diiudicat: id ipsum [enim] est discretio et iudicium, [quia et iudicium] discernendo fit et discretio iudicando. [Omne autem] quia non [est] ex fide, peccatum est. Non ex fide quae per caritatem operatur. quitquit ergo alium destruit, ex fide non est et idcirco peccatum est. ### English translation (Claude) "But he who discerns, if he eats, is condemned." "Because it is not from faith." He who judges himself so: for discernment and judgment are the same thing, since judgment is made by discerning and discernment by judging. "Whatever is not from faith is sin." Not from faith that works through love. So whatever destroys another is not from faith and is therefore sin. ### Scripture references - Rom 14:23: quotation, high confidence - Gal 5:6: allusion, high confidence ### Translation notes - Souter brackets two passages, left out: "If anyone discerns about another and says, 'If he eats, he is plainly condemned,' faith does not hold this, and therefore there follows:" and "For it is not from faith if you condemn another because he eats while you fast. Otherwise:"; he also brackets enim, "because judgment also," "But everything," and est. ### Citation (SBL) Pelagius, Comm. Rom. 14.23 (Souter, Texts and Studies 9.2 2:111–112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/14-23). ## Romans 15:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-1 - Source: Souter, Texts and Studies 9.2 2:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The strong must bear with the weak, as Paul did. ### Latin text Debemus autem nos firmiores imbecillitates infirmorum sustinere. Si uere firmi estis, sic facite ut [et] ego, qui ‘factus sum [infirmis] infirmus, ut infirmos lucri facerem.’ Et non nobis placere. ### English translation (Claude) "We who are stronger ought to bear the weaknesses of the weak." If you are truly strong, act as I do, who "became weak to win the weak." "And not to please ourselves." ### Scripture references - Rom 15:1: quotation, high confidence - 1 Cor 9:22: quotation, high confidence ### Translation notes - Souter brackets et and infirmis ("to the weak"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.1 (Souter, Texts and Studies 9.2 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-1). ## Romans 15:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-2 - Source: Souter, Texts and Studies 9.2 2:112 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Please your neighbor for his edification, not for vain glory. ### Latin text unus quisque [ uestrum ] proximo suo placeat. Non a nobis ipsis, sed a proximis conlaudemur, sicut et alibi suum nobis proponit exemplum, dicens: ‘sicut [et] ego omnibus per omnia placeo, non quaerens quod mihi utile est, sed quod multis, ut salui fiant.’ nemo enim aedificare alterum potest, cui per bonam uitam [non] ante placuerit, sed et sibi placentes sunt, qui propria commoda quaerentes suam faciunt uoluntatem. Ad bonam aedificationem. Ostendit modum placendi et causam, ne ad uanam gloriam placeamus. simul et cum dicit bonam aedificationem, esse ostendit et malam, [sic]ut est illut : ‘ [a]edificabitur ad manducandum [idolothyta].’ ### English translation (Claude) "Let each one please his neighbor." Let us be praised not by ourselves but by our neighbors, as elsewhere he sets his own example before us, saying: "As I please all in all things, not seeking what is useful for me, but for many, that they may be saved." For no one can build up another whom he has not first pleased by a good life; and they are self-pleasing who, seeking their own advantage, do their own will. "For good edification." He shows the manner and the cause of pleasing, lest we please for vain glory. At the same time, when he says "good edification," he shows that there is also a bad kind, as in that saying: "He will be built up to eat." ### Scripture references - Rom 15:2: quotation, high confidence - 1 Cor 10:33: quotation, high confidence - 1 Cor 8:10: quotation, high confidence ### Translation notes - Souter brackets uestrum, et, non ("not"; kept for the sense), -ut in sicut, the a of aedificabitur, and idolothyta ("things sacrificed to idols," 1 Cor 8:10); left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.2 (Souter, Texts and Studies 9.2 2:112; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-2). ## Romans 15:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-3 - Source: Souter, Texts and Studies 9.2 2:112–113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ did not please himself but bore reproaches meant for God. ### Latin text Etenim Christus non sibi placuit. Imitator et discipulus Christi non quaerit suum commodum: ille enim ob aliorum salutem etiam mortuus est, et [inproperia] amarissima supportauit dicentium : ‘ ua, qui destruit templum,’ et cetera. [Sed] sicut scriptum est: improperia improperantium tibi ceciderunt super me. Quaecumque non solum Christo, sed etiam sanctis exprobrantur dei causa, deo improperari dicuntur, ut est illut: ‘ubi est deus tuus? ### English translation (Claude) "For Christ did not please himself." The imitator and disciple of Christ does not seek his own advantage: for Christ even died for the salvation of others, and bore the bitterest taunts of those who said: "Ah, you who destroy the temple," and the rest. "As it is written: The reproaches of those who reproached you fell on me." Whatever is cast up for God's sake not only against Christ but also against the saints is said to be a reproach against God, as in that saying: "Where is your God?" ### Scripture references - Rom 15:3: quotation, high confidence - Mark 15:29: quotation, high confidence - Ps 69:9 (68:10 LXX): quotation, high confidence - Ps 42:3 (41:4 LXX): quotation, high confidence ### Translation notes - Souter brackets inproperia ("taunts") and Sed; left out, "taunts" kept for the sense. ### Citation (SBL) Pelagius, Comm. Rom. 15.3 (Souter, Texts and Studies 9.2 2:112–113; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-3). ## Romans 15:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-4 - Source: Souter, Texts and Studies 9.2 2:113 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Scripture's examples of patience give comfort and hope in temptation. ### Latin text Quaecumque enim scripta sunt , ad nostram doctrinam scripta sunt . Nihil ergo scriptum est sine causa; nam et merita et temptationes iustorum ad nostram proficiunt aedificationem, quia deo manifestissimi erant. Ut per patientiam et consolationem spem scripturarum habeamus [consolationis]. Per scripturarum solacia spem futuram patientissime expectamus, sicut scriptum est: ‘pax multa diligentibus legem tuam, et non est illis scandalum’: hoc est, qui consolatione legis utuntur, moueri ulla temptatione non possunt. [ergo] ut per exempla patientiae [et] consolationis eorum quae scripta sunt speremus consolationem et in praesentibus temptationibus, et sicut [E]l[e]azarus [in futuro]. magna enim causa solacii est, si quae nos patimur dominum nostrum et sanctos eius sciamus ante tolerasse. ### English translation (Claude) "For whatever was written was written for our instruction." So nothing was written without cause; for both the merits and the temptations of the righteous profit our edification, because they were most manifest to God. "That through patience and the comfort of the scriptures we may have hope." Through the solace of the scriptures we await the future hope most patiently, as it is written: "Great peace have those who love your law, and they have no stumbling block": that is, those who use the comfort of the law cannot be moved by any temptation. So that through the examples of patience and comfort in what is written we may hope for comfort both in present temptations and, like Lazarus, in the future. For it is a great cause of solace if we know that our Lord and his saints endured before what we suffer. ### Scripture references - Rom 15:4: quotation, high confidence - Ps 119:165 (118:165 LXX): quotation, high confidence - Luke 16:25: allusion, medium confidence ### Translation notes - Souter brackets consolationis, ergo, et, and letters that make Lazarus into Eleazarus; left out, so the text reads "Lazarus" (compare Luke 16:25). He also brackets "in the future"; kept for the sense. ### Citation (SBL) Pelagius, Comm. Rom. 15.4 (Souter, Texts and Studies 9.2 2:113; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-4). ## Romans 15:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-5 - Source: Souter, Texts and Studies 9.2 2:113–114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God's patience leads to conversion; believers should seek each other's salvation as Christ did. ### Latin text Deus autem patientiae et solacii . [Hoc loco deum patientiae spiritum sanctum significat, quidonatnobis secundum Christum unianimes glorificare deum et patrem domini nostri Iesu Christi.] Patientia[e ei]us, qu[a]e [ad] conuersionem : solacii, iam conuersis. Siue: Patientiae et solacii, non irae neque discidii, ut ipsos tangat [qui talia exercebant]. Det uobis id ipsum [sapere] in alter utrum secundum ipsum Iesum . Ut unus quisque sic quaerat salutem alterius quasi suam, sicut Christus sua morte omnes a morte saluauit. ### English translation (Claude) "Now the God of patience and comfort." His patience, toward conversion; his comfort, for those already converted. Or: of patience and comfort, not of wrath and division, so as to touch those very people. "Grant you to be of the same mind toward one another according to Jesus." That each one may seek another's salvation as his own, as Christ by his death saved all from death. ### Scripture references - Rom 15:5: quotation, high confidence ### Translation notes - Souter brackets a comment, left out: "In this place he signifies the Holy Spirit as the God of patience, who grants us to glorify God and the Father of our Lord Jesus Christ with one mind according to Christ"; he also brackets letters in "his patience, which" (rendered by sense), ad, "who were doing such things," and sapere. ### Citation (SBL) Pelagius, Comm. Rom. 15.5 (Souter, Texts and Studies 9.2 2:113–114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-5). ## Romans 15:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-6 - Source: Souter, Texts and Studies 9.2 2:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God is honored by united praise. ### Latin text Ut unanimes [ in ] ore uno honorificetis deum et patrem domini nostri Iesu Christi . Tunc deus uere honorificatur [a nobis, si uno] animo et concordi uoce laudetur: ‘si’ enim ‘duobus conuenerit super terram, ex omni re, quacumque petierint, fiet eis.’ ### English translation (Claude) "So that with one mind and one mouth you may glorify the God and Father of our Lord Jesus Christ." God is truly honored when he is praised with one mind and harmonious voice: for "if two agree on earth about anything they ask, it will be done for them." ### Scripture references - Rom 15:6: quotation, high confidence - Matt 18:19: quotation, high confidence ### Translation notes - Souter brackets in and "by us, if with one"; left out, the sense kept. ### Citation (SBL) Pelagius, Comm. Rom. 15.6 (Souter, Texts and Studies 9.2 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-6). ## Romans 15:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-7 - Source: Souter, Texts and Studies 9.2 2:114 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: As Christ received the ungodly, believers must bear with one another. ### Latin text Propter quod suscipite inuicem. Propter honorem dei inuicem ‘onera uestra portate et [sic] [ad]implebitis legem Christi,’ qui nos suscepit in se, cum essemus impii : quanto [ergo] magis nos inuicem similes nos[tri] sustinere debemus ! Sicut et Christus suscepit nos in gloriam dei. Siue in gloriam diuinam, siue propter honorem dei. ### English translation (Claude) "Therefore receive one another." For the honor of God "bear one another's burdens, and you will fulfil the law of Christ," who received us into himself when we were ungodly: how much more ought we to bear one another, who are alike! "As Christ also received us into the glory of God." Either into the divine glory, or for the honor of God. ### Scripture references - Rom 15:7: quotation, high confidence - Gal 6:2: quotation, high confidence ### Translation notes - Souter brackets sic, ad- in adimplebitis, ergo, and -tri in nostri; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.7 (Souter, Texts and Studies 9.2 2:114; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-7). ## Romans 15:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-8 - Source: Souter, Texts and Studies 9.2 2:114–115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ came first to the Jews as promised, yet Jews and gentiles are one body. ### Latin text Dico enim Iesum Christum ministrum fuisse circumcisionis propter ueritatem dei. [Hic ostendit quoniam secundum carnem Christus iuxta promissionem patrum ex ipsa natus sit et praecepta legis impleuerit.] Iterum utrumque populum ad unitatem hortatur. ‘consentio,’ [inquit,] ‘uobis, o Iudaei, quia Christus uobis promissus ad uos uenerit primum, et gentes propter misericordiam dei uocatae sint, tamen unum estis corpus effecti.’ [minister autem dicitur:] ‘quia non uenerat ministrari, sed ministrare, et dare animam suam redemptionem pro multis.’ Ad confirmandas promissiones patrum. Quia illis promissus fuerat Christus, sicut [et] ipse dicit: ‘non [enim] ueni nisi ad oues perditas domus Istrahel.’ ### English translation (Claude) "For I say that Jesus Christ was a minister of the circumcision for the truth of God." Again he exhorts both peoples to unity: "I grant you, O Jews, that Christ, who was promised to you, came to you first, and that the gentiles were called because of God's mercy; yet you have been made one body." "Because he had not come to be served but to serve, and to give his life as a ransom for many." "To confirm the promises of the fathers." Because Christ had been promised to them, as he himself says: "I have not come except to the lost sheep of the house of Israel." ### Scripture references - Rom 15:8: quotation, high confidence - Matt 20:28: quotation, high confidence - Matt 15:24: quotation, high confidence ### Translation notes - Souter brackets a comment ("Here he shows that according to the flesh Christ was born of it according to the promise to the fathers and fulfilled the precepts of the law"), inquit, "And he is called a minister," et, and enim; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.8 (Souter, Texts and Studies 9.2 2:114–115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-8). ## Romans 15:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-9 - Source: Souter, Texts and Studies 9.2 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The gentiles' salvation was foretold, so the Jews may not be arrogant. ### Latin text Gentes autem super misericordiam honorare deum . ‘Cui’ enim ‘plus dimittitur, plus diligit.’ Sicut scriptum est: Propter hoc confitebor tibi in gentibus , et cantabo nomini tuo . Tollit Iudaeis adrogantiam, cum [de] gentium salute docet esse praedictum, quamquam ipsis non fuerit nuntiatum. Christus [ergo] in gentibus confitetur eos misericordiam consecutos, quia et ipsi sunt in corpore eius. ### English translation (Claude) "But that the gentiles honor God for his mercy." For "he to whom more is forgiven loves more." "As it is written: For this reason I will confess you among the gentiles, and sing to your name." He takes arrogance away from the Jews, teaching that the salvation of the gentiles was foretold, although it had not been announced to them. Christ confesses among the gentiles that they have obtained mercy, because they too are in his body. ### Scripture references - Rom 15:9: quotation, high confidence - Luke 7:47: quotation, high confidence - Ps 18:49 (17:50 LXX): quotation, high confidence ### Translation notes - Souter brackets de and ergo; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.9 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-9). ## Romans 15:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-10 - Source: Souter, Texts and Studies 9.2 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 15:10. ### Latin text Et iterum dicit : Laetamini gentes cum plebe eius. [Qui cum ipsis estis ad salutem adduc[t]i.] ### English translation (Claude) "And again he says: Rejoice, you gentiles, with his people." ### Scripture references - Rom 15:10: quotation, high confidence - Deut 32:43: quotation, high confidence ### Translation notes - Souter brackets the comment "You who have been brought to salvation with them"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.10 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-10). ## Romans 15:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-11 - Source: Souter, Texts and Studies 9.2 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 15:11. ### Latin text Et iterum dicit [ Dauid ]: Laudate dominum omnes gentes , et magnificate eum omnes populi. [Quia cum Iudaeis ad salutem estis adducti.] ### English translation (Claude) "And again he says: Praise the Lord, all you gentiles, and magnify him, all you peoples." ### Scripture references - Rom 15:11: quotation, high confidence - Ps 117:1 (116:1 LXX): quotation, high confidence ### Translation notes - Souter brackets Dauid and the comment "Because you have been brought to salvation with the Jews"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.11 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-11). ## Romans 15:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-12 - Source: Souter, Texts and Studies 9.2 2:115 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Christ, from Jesse's line through Mary, is the hope of the gentiles, proving he has already come. ### Latin text Et iterum Isaias dicit: Erit radix Iesse. Iesse pater fuit Dauid, ex cuius semine, id est Maria, natus est Christus. Et qui exsurget regere gentes , in eo gentes sperabunt . Ne de proselytis adsererent [dictum], sed [et] illut huic loco simile est: ‘non deficiet princeps ex Iuda, nec dux de femoribus eius’[, et reliqua]. unde probatur [Iudaeis] uere uenisse iam Christum, in quo omnes gentes sperare manifestum est. ### English translation (Claude) "And again Isaiah says: There will be the root of Jesse." Jesse was the father of David, from whose seed, that is, Mary, Christ was born. "And he who will rise to rule the gentiles; in him the gentiles will hope." Lest they claim it of proselytes; but that saying too is like this passage: "A ruler shall not fail from Judah, nor a leader from his thighs." Hence it is proved that Christ has truly already come, in whom, it is clear, all the gentiles hope. ### Scripture references - Rom 15:12: quotation, high confidence - Isa 11:10: quotation, high confidence - Gen 49:10: quotation, high confidence ### Translation notes - Souter brackets dictum, et, "and the rest," and Iudaeis ("to the Jews"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.12 (Souter, Texts and Studies 9.2 2:115; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-12). ## Romans 15:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-13 - Source: Souter, Texts and Studies 9.2 2:115–116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Joy lies in future hope and in peace; hope abounds in the Spirit's powers. ### Latin text Deus autem spei. In quo [omnes] speramus. Repleat uos omni gaudio et pace in credendo . Omne gaudium fidelium in spe esse debet futura, et ibi omne gaudium ubi pax est: nullum uero in dissensione gaudium, sed uniuersa maestitia. Ut abundetis in spe , in uirtute spiritus sancti. Abundantia spei in [spiritus] uirtutibus consistit et signis. ### English translation (Claude) "Now the God of hope." In whom we hope. "Fill you with all joy and peace in believing." All the joy of the faithful ought to be in future hope, and all joy is where there is peace: there is no joy in dissension, but all sadness. "That you may abound in hope, in the power of the Holy Spirit." Abundance of hope consists in powers and signs. ### Scripture references - Rom 15:13: quotation, high confidence ### Translation notes - Souter brackets omnes and spiritus; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.13 (Souter, Texts and Studies 9.2 2:115–116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-13). ## Romans 15:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-14 - Source: Souter, Texts and Studies 9.2 2:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul praises the Romans to spur them on and urges mutual admonition. ### Latin text Certus autem sum , [fratres mei ,] et ego ipse de uobis[ , fratres]. Bonus doctor laudando prouocat ad profectum, ut erubescerent tales non esse quales ab apostolo esse credebantur. Quoniam pleni estis dilectione. Prouidet ne tamquam contentiosos dure increpasse uideatur, uel dissidentes aut stultos. Repleti omni scientia. Hoc est, et Noui et Ueteris Testamenti. Ita ut possitis alterutrum monere. [Simulque] ostendit Christianos semper se alterutrum monere debere. ### English translation (Claude) "But I am confident, I myself, concerning you." A good teacher provokes to progress by praising, so that they might blush not to be such as the apostle believed them to be. "That you are full of love." He takes care lest he seem to have rebuked them harshly as contentious, divided, or foolish. "Filled with all knowledge." That is, of both the New and the Old Testament. "So that you can admonish one another." He shows that Christians ought always to admonish one another. ### Scripture references - Rom 15:14: quotation, high confidence ### Translation notes - Souter brackets "my brothers," fratres, and Simulque; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.14 (Souter, Texts and Studies 9.2 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-14). ## Romans 15:15 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-15 - Source: Souter, Texts and Studies 9.2 2:116 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul writes boldly to the wise Romans to fulfil his office. ### Latin text Audacius autem scripsi uobis, fratres, ex parte . Immo ideo magis scribendi fiduciam habui, quia noui uos ut prudentes cito accipere rationem, sicut scriptum est: ‘argue sapientem et amabit te.’ Tamquam rememorans uobis. Recordans uos esse prudentes. Siue: Non [ut] ignaros doceo, sed commemoro ut scientes. Propter gratiam quae data est mihi a deo. Non propter munera terrena uel laudem, sed ut impleam officium quod accepi. ### English translation (Claude) "But I have written to you more boldly, brothers, in part." Rather, I had all the more confidence in writing because I know that you, as prudent people, quickly accept reason, as it is written: "Rebuke a wise man and he will love you." "As reminding you." Recalling that you are prudent. Or: I do not teach you as ignorant, but remind you as knowing. "Because of the grace that has been given me by God." Not for earthly rewards or praise, but to fulfil the office I received. ### Scripture references - Rom 15:15: quotation, high confidence - Prov 9:8: quotation, high confidence ### Translation notes - Souter brackets ut; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.15 (Souter, Texts and Studies 9.2 2:116; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-15). ## Romans 15:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-16 - Source: Souter, Texts and Studies 9.2 2:116–117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul sanctifies the gospel by living it, so the gentiles become an offering sanctified by the Spirit. ### Latin text Ut sim seruiens Christo Iesu in gentibus. Seruiens in euangelio ; hoc est, reuocans ei seruos quondam fugitiuos. Sanctificans euangelium dei . Meo exemplo sanctum esse demonstrans quod cum tanto timore perficio. quidam enim ut humanum contemnunt quod praedicant ut diuinum, et ita fit ut res sancta uideatur esse non sancta, cum non perficitur sancte. [unde dicitur: ‘ sanctificate ieiunium’; id est, sanctum] facite, siue [de]monstrate. Ut fiat oblatio gentium [accepta,] sanctificata in spiritu sancto. Ut exemplo [et sermone] meo gentes efficiantur hostia deo accepta, non igni sanctificata uel suscepta, sed spiritu sancto, sicut scriptum est quia ‘sedit super’ apostolos ‘quasi ignis et uisae sunt eis uariae linguae.’ ### English translation (Claude) "That I may be a servant of Christ Jesus among the gentiles." Serving in the gospel; that is, calling back to him his slaves who were once runaways. "Sanctifying the gospel of God." Showing by my example that what I carry out with such great fear is holy. For some despise as human what they preach as divine, and so it happens that a holy thing seems not to be holy, when it is not carried out in a holy way. Make it holy, or show it to be so. "That the offering of the gentiles may be sanctified in the Holy Spirit." That by my example the gentiles may become a sacrifice acceptable to God, sanctified or received not by fire but by the Holy Spirit, as it is written that "there sat upon" the apostles "as it were fire, and divided tongues appeared to them." ### Scripture references - Rom 15:16: quotation, high confidence - Acts 2:3: quotation, high confidence ### Translation notes - Souter brackets "Hence it is said: 'Sanctify a fast'; that is, make it holy" (Joel 1:14), so "make it holy, or show it" lacks its object; de- in demonstrate; accepta ("acceptable") in the lemma; and "and word"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.16 (Souter, Texts and Studies 9.2 2:116–117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-16). ## Romans 15:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-17 - Source: Souter, Texts and Studies 9.2 2:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul glories only in what Christ worked through him. ### Latin text Habeo igitur gloriam in Christo Iesu ad deum. ‘Qui gloriatur, in domino glorietur.’ [Aliter:] Gloriam habeo ad deum, licet aput homines infamer et maculer. Non enim audeo aliquit loqui eorum quae per me non efficit Christus in oboedientiam gentium. Non ausus sum dicere aliquit me in his [dumtaxat] rebus propria uirtute fecisse, et non omnia per me esse deum operatum. Uerbo et factis ### English translation (Claude) "So I have glory in Christ Jesus toward God." "Let him who glories glory in the Lord." I have glory toward God, though among men I am defamed and stained. "For I do not dare to speak of anything that Christ has not worked through me for the obedience of the gentiles." I have not dared to say that I did anything in these matters by my own power, and that God did not work everything through me. "By word and deed" ### Scripture references - Rom 15:17: quotation, high confidence - Rom 15:18: quotation, high confidence - 1 Cor 1:31: quotation, high confidence ### Translation notes - The section covers Rom 15:17–18. Souter brackets Aliter ("Otherwise") and dumtaxat; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.17 (Souter, Texts and Studies 9.2 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-17). ## Romans 15:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-19 - Source: Souter, Texts and Studies 9.2 2:117 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's preaching with signs filled out the gospel from Jerusalem to Illyricum. ### Latin text in uirtute [eius] signorum et prodigiorum , in uirtute spiritus sancti. Hoc est : doctrina et signis ; non enim [hic] de operibus, sed de uirtutibus loquebatur. Ita ut [ compleretur ] ab Hierusalem usque [in] Illyricum et in circuitu euangelium Christi. Repletur euangelium cum etiam gentes credunt. ### English translation (Claude) "in the power of signs and wonders, in the power of the Holy Spirit." That is: by teaching and signs; for he was speaking not of works but of powers. "So that from Jerusalem and round about as far as Illyricum [was fulfilled] the gospel of Christ." The gospel is filled out when the gentiles also believe. ### Scripture references - Rom 15:19: quotation, high confidence ### Translation notes - Souter brackets compleretur ("was fulfilled") in the lemma; kept in brackets because the comment explains it. He also brackets eius, hic, and in; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.19 (Souter, Texts and Studies 9.2 2:117; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-19). ## Romans 15:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-20 - Source: Souter, Texts and Studies 9.2 2:117–118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul preached where Christ was unknown, unlike the false apostles. ### Latin text Sic autem hoc praedicaui euangelium , non ubi nominatus est Christus, ne super alienum fundamentum aedific[ar]em . Non omnis qui super alienum fundamentum aedificat, male facit, sed si aedificet aurum et cetera, hic et pseudoapostolos tangit, qui semper ad eos qui iam crediderant ibant, et numquam ad gentes, quia non poterant operari uirtutes, et ostendit perfecte se laborasse, qui et fundamentum posuit et aedificium superstruxit. ### English translation (Claude) "And I have so preached this gospel, not where Christ was named, lest I build on another's foundation." Not everyone who builds on another's foundation does wrong, if he builds gold and the rest. Here he also touches the false apostles, who always went to those who had already believed and never to the gentiles, because they could not work powers; and he shows that he labored perfectly, who both laid the foundation and raised the building on it. ### Scripture references - Rom 15:20: quotation, high confidence - 1 Cor 3:12: allusion, high confidence ### Translation notes - Souter brackets -ar- in aedificarem; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.20 (Souter, Texts and Studies 9.2 2:117–118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-20). ## Romans 15:21 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-21 - Source: Souter, Texts and Studies 9.2 2:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Isaiah foretold Paul's preaching to those who had not heard. ### Latin text Sed sicut scriptum est. Ostendit suum laborem [ante] praedictum. Quia quibus non est [ad]nuntiatum de eo uidebunt, et qui non audierunt intelligent . Uidetur Christus in apostolis per uirtutes quas in eius nomine faciebant. ### English translation (Claude) "But as it is written." He shows that his labor was foretold. "Those to whom nothing was announced concerning him will see, and those who have not heard will understand." Christ is seen in the apostles through the powers they worked in his name. ### Scripture references - Rom 15:21: quotation, high confidence - Isa 52:15: quotation, high confidence ### Translation notes - Souter brackets ante and ad- in adnuntiatum; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.21 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-21). ## Romans 15:22 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-22 - Source: Souter, Texts and Studies 9.2 2:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul explains his earlier remark that he was hindered from coming. ### Latin text Propter quod impediebar plurimum uenire ad uos. Exposuit illut quod in capite dixerat: ‘et prohibitus sum usque adhuc.’ ### English translation (Claude) "This is why I was very much hindered from coming to you." He has explained what he said at the beginning: "and I have been hindered until now." ### Scripture references - Rom 15:22: quotation, high confidence - Rom 1:13: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 15.22 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-22). ## Romans 15:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-23 - Source: Souter, Texts and Studies 9.2 2:118 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's work in the east is done; he has long had a good desire to visit Rome. ### Latin text Nunc uero ulterius locum non habens in his regionibus. Ubi iam omnes firmi sunt, causam se negat habere ponendi fundamentum. Cupio autem uenire ad uos . Notandum esse cupiditatem etiam bonam, sicut: ‘cupio dissolui et esse cum Christo,’ et: ‘concupiuit anima mea desiderare iustificationes tuas.’ [Ex] multis iam praecedentibus annis . Qualis necessitas fuerit ostendit, quae illum multis detinu[er]it annis. ### English translation (Claude) "But now, having no further place in these regions." Where all are already firm, he says he has no reason to lay a foundation. "But I desire to come to you." It is to be noted that there is also a good desire, as: "I desire to depart and be with Christ," and: "My soul has longed to desire your righteous judgments." "For many years past." He shows what kind of necessity it was that detained him for many years. ### Scripture references - Rom 15:23: quotation, high confidence - Phil 1:23: quotation, high confidence - Ps 119:20 (118:20 LXX): quotation, high confidence ### Translation notes - Souter brackets Ex and -er- in detinuerit; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.23 (Souter, Texts and Studies 9.2 2:118; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-23). ## Romans 15:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-24 - Source: Souter, Texts and Studies 9.2 2:118–119 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jerusalem saints, who gave up all, were so holy that Paul himself served them; this supports the life of perfection. ### Latin text [Sed] cum profidsci coepero in Hispaniam . Utrum in Hispaniafm] fuerit incertum habetur. Spero [ quod] circuiens uenire ad uos, et a uobis praemitti illuc, cum primum ex parte fructus fuero . [ scio quia ueniens ad uos , in complementum benedictionis Christi ueniam.] Quia ita uos exhibetis ut nec aput uos locum aut necessitatem habeam diutius remorandi, ideo [et] ex parte illis frui se dicit, quia non credere indigebant, sed tantum modo confirmari. Siue: Ideo ex parte quia nulla magnitudo temporis satiat caritatem. Nunc igitur proficiscar in Hierusalem. [Hoc mihi restat. Ministrare sanctis. Sancti erant in Hierusalem,] qui omnibus suis distractis et ante apostolorum pedes depositis, orationi lectioni ac doctrinae uacabant. quales autem fuerint ex hoc cognoscitur, ut ipse apostolus per se illis pergeret ministrare, et quibus oblationem suam esse obtat acceptam, id est, ut eam dignentur accipere, ostendens hoc non tam accipientibus prodesse quam dantibus. hoc contra illos facit qui gloriam perfectionis inpugnant. ### English translation (Claude) "When I begin to set out for Spain." Whether he went to Spain is held uncertain. "I hope, passing through, to come to you, and to be sent on there by you, when I have first enjoyed you in part." Because you so conduct yourselves that I have no reason or need to stay longer among you, he says that he enjoys them in part, because they did not need to believe, but only to be strengthened. Or: "in part," because no length of time satisfies love. "Now therefore I set out for Jerusalem." [This remains for me. "To minister to the saints." There were saints in Jerusalem,] who, having sold all their goods and laid them at the apostles' feet, gave themselves to prayer, reading, and teaching. What kind of people they were is known from this, that the apostle himself went in person to minister to them, and desires his offering to be acceptable to them, that is, that they deign to accept it; he shows that this profits not so much those who receive as those who give. This tells against those who attack the glory of perfection. ### Scripture references - Rom 15:24: quotation, high confidence - Rom 15:25: quotation, high confidence - Acts 4:35: allusion, high confidence - Acts 6:4: allusion, medium confidence ### Translation notes - The section covers Rom 15:24–25. Souter brackets quod; the lemma "I know that when I come to you, I will come in the fullness of the blessing of Christ" (given at 15:29); and the m of Hispaniam; left out. He also brackets the lemma of 15:25 with the words around it; these are kept in brackets because the following comment depends on them. "The glory of perfection" refers to renouncing property. ### Citation (SBL) Pelagius, Comm. Rom. 15.24 (Souter, Texts and Studies 9.2 2:118–119; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-24). ## Romans 15:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-26 - Source: Souter, Texts and Studies 9.2 2:119–120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Jerusalem poor chose poverty; Macedonia and Achaia gave to them. ### Latin text Probauerunt enim Macedones et Achaii collationem aliquam facere. Probauerunt hoc sibi utile fore, si collationem aliquam sumptuum facerent [in] sanctis. In pauperes [ sanctorum ], qui sunt [in] Hierusalem [sanctis]. Quia propter sanctorum aedificationem esse pauperes uoluerunt. Siue: Simpliciter pauperes sanctos intellegendum. ### English translation (Claude) "For Macedonia and Achaia have been pleased to make some contribution." They judged that it would be useful to them if they made some contribution of means to the saints. "For the poor who are in Jerusalem." Because they chose to be poor for the edification of the saints. Or: simply, poor saints are to be understood. ### Scripture references - Rom 15:26: quotation, high confidence ### Translation notes - Souter brackets in twice, sanctorum, and sanctis; left out, "in" kept before Jerusalem for sense. ### Citation (SBL) Pelagius, Comm. Rom. 15.26 (Souter, Texts and Studies 9.2 2:119–120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-26). ## Romans 15:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-27 - Source: Souter, Texts and Studies 9.2 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Gentiles owe material help to the Jewish saints who gave them spiritual goods. ### Latin text [Placuit enim illis :] debitores enim sunt eorum. Exemplo eorum prouocat Romanos a[d] simile opus, ostendens hoc illis non inmerito placuisse. [Quo]n[i]am si spiritalium eorum participes facti sunt gentiles , debent et [illi] in carnalibus ministrare eis. Quia et doctores ex ipsis habebant, et ‘ socii facti fuerant radicis et pinguedinis oliuae,’ ideoque unus quisque in quo abundat debet alteri impertire. ### English translation (Claude) "For they are their debtors." By their example he urges the Romans to a similar work, showing that it pleased them not without reason. "For if the gentiles have become sharers in their spiritual things, they ought also to minister to them in carnal things." Because they had teachers from among them, and "they had become sharers of the root and richness of the olive"; and so each ought to share with another that in which he abounds. ### Scripture references - Rom 15:27: quotation, high confidence - Rom 11:17: quotation, high confidence ### Translation notes - Souter brackets "For it pleased them" in the lemma, letters of ad and quoniam, and illi; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.27 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-27). ## Romans 15:28 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-28 - Source: Souter, Texts and Studies 9.2 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 15:28. ### Latin text Hoc igitur cum consummauero et adsignauero eis fructum hunc , proficiscar per uos in Hispaniam . ### English translation (Claude) "When therefore I have completed this and sealed this fruit to them, I will set out by way of you to Spain." ### Scripture references - Rom 15:28: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 15.28 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-28). ## Romans 15:29 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-29 - Source: Souter, Texts and Studies 9.2 2:120 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's teaching will abound if the Romans make progress. ### Latin text scio enim quod ueniens ad uos, in abundantiam benedictionis Christi ueniam. Si uos bene exhibueritis, abundabit nobis bona doctrina in uos, quia quantum proficit discipulus, tantum ad dicendum prouocatur et doctor, sicut alibi ait: ‘os nostrum patet ad uos, o Corinthii.’ Siue: Abundantius benedicetur in aduentu meo Christus in uobis. ### English translation (Claude) "For I know that when I come to you, I will come in the abundance of the blessing of Christ." If you conduct yourselves well, good teaching will abound from us toward you, because the more the disciple advances, the more the teacher is provoked to speak, as he says elsewhere: "Our mouth is open to you, O Corinthians." Or: at my coming Christ will be more abundantly blessed in you. ### Scripture references - Rom 15:29: quotation, high confidence - 2 Cor 6:11: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 15.29 (Souter, Texts and Studies 9.2 2:120; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-29). ## Romans 15:30 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-30 - Source: Souter, Texts and Studies 9.2 2:120–121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks the church's prayers, which freed Peter from prison. ### Latin text Obsecro autem uos , fratres, per dominum [ nostrum ] lesum Christum, et per caritatem spiritus [ ac sollidtudinem \, [ ut ] impertiamini mihi in orationibus uestris ad dominum. Rogat ut pro eo tota instanter oret ecclesia, quia nouit multum ualere preces in commune multorum. Iacobo enim occiso, Petrus fratrum [precibus] de carcere liberatur, qui non tam illi quam sibi beneficium praestiterunt, [scilicet] ut eius possent doctrina firmari. spiritalis [sane] caritas facit ut pro inuicem exoremus. ### English translation (Claude) "I beseech you, brothers, through the Lord Jesus Christ and through the love of the Spirit, that you share with me in your prayers to the Lord." He asks that the whole church pray for him insistently, because he knows that the common prayers of many avail much. For when James was killed, Peter was freed from prison by the brothers, who did the kindness not so much to him as to themselves, so that they could be strengthened by his teaching. Spiritual love makes us pray for one another. ### Scripture references - Rom 15:30: quotation, high confidence - Acts 12:2: allusion, high confidence - Acts 12:5: allusion, high confidence ### Translation notes - Souter brackets nostrum, "and solicitude," ut, precibus ("by the prayers" of the brothers), scilicet, and sane; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.30 (Souter, Texts and Studies 9.2 2:120–121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-30). ## Romans 15:31 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-31 - Source: Souter, Texts and Studies 9.2 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul asks prayer for deliverance from unbelievers in Judea. ### Latin text Ut liberer ab infidelibus qui sunt in Iudaea. Siue: Ut omnes credant. Siue: Fidelibus ministrans in manus infidelium non incu[r]ram, ne ad uos uenire non possim. [Et] remuneratio mea quae [in] Hierusalem est, acceptabilis fiat sanctis [ms], ### English translation (Claude) "That I may be delivered from the unbelievers who are in Judea." Or: that all may believe. Or: that, ministering to the faithful, I may not fall into the hands of the unbelievers and so be unable to come to you. "And that my recompense which is in Jerusalem may be acceptable to the saints," ### Scripture references - Rom 15:31: quotation, high confidence ### Translation notes - The lemma reads "my recompense" (remuneratio mea). Souter brackets the r of incurram, Et, in, and a word after sanctis; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.31 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-31). ## Romans 15:32 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-32 - Source: Souter, Texts and Studies 9.2 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul hopes to come joyfully, since sadness hinders teaching. ### Latin text ut eam gaudio ueniam ad uos per uoluntatem Christi Iesu , et refrigerem uobiscum . Tunc in gaudio ueniam, si oblatio mea ab eis fuerit accepta, et securus uerbum dei abundantius loquar : tristitia enim animi multum impedit ad doctrinam. ### English translation (Claude) "so that I may come to you with joy by the will of Christ Jesus, and be refreshed with you." I will come with joy then, if my offering has been accepted by them, and I will speak the word of God more abundantly and without care: for sadness of mind greatly hinders teaching. ### Scripture references - Rom 15:32: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 15.32 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-32). ## Romans 15:33 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/13-1/#p-15-33 - Source: Souter, Texts and Studies 9.2 2:121 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul ends with peace between the two peoples. ### Latin text Deus autem pacis sit cum omnibus uobis. [Aman.'] Deus pacis non nisi in pacificis habitat, pulchre autem in pace finiuit, duobus populis ad pacis concordiam reuocatis. ### English translation (Claude) "Now the God of peace be with you all." The God of peace dwells only in the peaceable; and he fittingly ended with peace, having called both peoples back to the concord of peace. ### Scripture references - Rom 15:33: quotation, high confidence ### Translation notes - Souter brackets Amen; left out. ### Citation (SBL) Pelagius, Comm. Rom. 15.33 (Souter, Texts and Studies 9.2 2:121; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/15-33). ## Romans 16:1 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-1 - Source: Souter, Texts and Studies 9.2 2:121–122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Phoebe served as eastern deaconesses do, ministering to women at baptism, or privately teaching like Priscilla. ### Latin text Commendo autem uobis Foeben sororem uestram . Hoc, iam quasi finito textu epistulae, ut solet, commendationis uel salutationis gratia subter adnexuit. Quae est in ministerio ecclesiae quae est Cencris. Sicut etiam nunc [quae sunt] in orientalibus locis diaconissae mulieres in suo sexu ministrare uidentur. In baptismo. Siue: In ministerio uerbi, quia priuatim docuisse feminas inuenimus, sicut Priscillam, cuius uir Aquila uocabatur. ### English translation (Claude) "I commend to you Phoebe our sister." This he added below, as he usually does, for the sake of commendation or greeting, when the text of the letter was as it were finished. "Who is in the ministry of the church which is at Cenchreae." As even now in eastern places women deaconesses are seen to minister to their own sex in baptism. Or: in the ministry of the word, because we find that women taught privately, like Priscilla, whose husband was called Aquila. ### Scripture references - Rom 16:1: quotation, high confidence - Acts 18:26: allusion, high confidence ### Translation notes - Souter brackets quae sunt; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.1 (Souter, Texts and Studies 9.2 2:121–122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-1). ## Romans 16:2 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-2 - Source: Souter, Texts and Studies 9.2 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans should help Phoebe as she helped many. ### Latin text Ut suscipiatis eam in domino digne satis, ut adsistatis ei in quibuscumque desiderauerit uestri: etenim ipsa quoque mihi et aliis adstitit. Ut adiuuetis eam siue sumptu siue solacio, quia et ipsa quam diu habuit plures adiuuit. ### English translation (Claude) "That you receive her in the Lord as is worthy, and assist her in whatever she may need of you: for she too has helped me and others." That you help her either with expenses or with comfort, because she too, as long as she had means, helped many. ### Scripture references - Rom 16:2: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.2 (Souter, Texts and Studies 9.2 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-2). ## Romans 16:3 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-3 - Source: Souter, Texts and Studies 9.2 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priscilla and Aquila helped Paul in teaching. ### Latin text Salutate Priscillam et Aquilam, adiutores meos in Christo Iesu. Qui confirmasse Apollon dicuntur in fide, quos [et] ideo adiutores appellat, quia in opere doctrinarum, ubi ipse laborabat, et isti iuuerunt. ### English translation (Claude) "Greet Priscilla and Aquila, my helpers in Christ Jesus." They are said to have strengthened Apollos in the faith; and he calls them helpers because they too helped in the work of teaching, where he himself labored. ### Scripture references - Rom 16:3: quotation, high confidence - Acts 18:26: allusion, high confidence ### Translation notes - Souter brackets et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.3 (Souter, Texts and Studies 9.2 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-3). ## Romans 16:4 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-4 - Source: Souter, Texts and Studies 9.2 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Priscilla and Aquila risked their lives for Paul. ### Latin text Qui pro anima mea suas ceruices subposuerunt, quibus non ego solus gratias ago, sed et cunctae ecclesiae gentium. Probando meam doctrinam se periculis obiecerunt, propter quod illis omnes ecclesiae gratias agunt, quia per illos ego seruatus sum. ### English translation (Claude) "Who laid down their necks for my life, to whom not only I give thanks, but also all the churches of the gentiles." By approving my teaching they exposed themselves to dangers; for this all the churches give them thanks, because through them I was preserved. ### Scripture references - Rom 16:4: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.4 (Souter, Texts and Studies 9.2 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-4). ## Romans 16:5 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-5 - Source: Souter, Texts and Studies 9.2 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A gathering of believers is a church; those greeted were foreigners through whom Rome believed. ### Latin text Et domesticam eorum ecclesiam . Ostendit congregationem fidelium ecclesiam nominari. Salutate Epenetum dilectum mihi , qui est primitiuus Asiae in Christo. Primitiuus [erat] ecclesiae Asianae. istos omnes quos salutat intellegimus ex [n]om[i]nibus fuisse peregrinos, [per] quorum exemplum atque doctrinam non absurde aestimamus credidisse Romanos. ### English translation (Claude) "And the church in their house." He shows that a congregation of the faithful is called a church. "Greet Epaenetus, my beloved, who is the firstfruits of Asia in Christ." He was the firstfruits of the church of Asia. We understand that all these whom he greets were foreigners, through whose example and teaching we reasonably judge that the Romans believed. ### Scripture references - Rom 16:5: quotation, high confidence ### Translation notes - Souter brackets erat, per, and letters that make nominibus ("from their names") into omnibus ("all"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.5 (Souter, Texts and Studies 9.2 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-5). ## Romans 16:6 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-6 - Source: Souter, Texts and Studies 9.2 2:122 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:6. ### Latin text Salutate Mariam, quae multum laborauit in uobis; ### English translation (Claude) "Greet Mary, who has labored much among you;" ### Scripture references - Rom 16:6: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.6 (Souter, Texts and Studies 9.2 2:122; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-6). ## Romans 16:7 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-7 - Source: Souter, Texts and Studies 9.2 2:122–123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:7. ### Latin text salutate Andronicum et Iuniam cognatos et concaptiuos meos , qui sunt nobiles in apostolis, qui [et] ante me fuerunt in Christo [Iesu]; ### English translation (Claude) "greet Andronicus and Junia, my kinsmen and fellow prisoners, who are notable among the apostles, who were in Christ before me;" ### Scripture references - Rom 16:7: quotation, high confidence ### Translation notes - Souter brackets et and Iesu; left out. The comment on those greeted follows at Rom 16:13. ### Citation (SBL) Pelagius, Comm. Rom. 16.7 (Souter, Texts and Studies 9.2 2:122–123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-7). ## Romans 16:8 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-8 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:8. ### Latin text salutate Ampliatum, dilectum mihi in domino; ### English translation (Claude) "greet Ampliatus, my beloved in the Lord;" ### Scripture references - Rom 16:8: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.8 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-8). ## Romans 16:9 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-9 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:9. ### Latin text salutate Urbanum , adiutorem meum in domino , et Stachyn dilectum meum; ### English translation (Claude) "greet Urbanus, my helper in the Lord, and Stachys my beloved;" ### Scripture references - Rom 16:9: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.9 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-9). ## Romans 16:10 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-10 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:10. ### Latin text salutate Apellen , probum in Christo; salutate eos qui sunt ex [domo] Aristobuli ; ### English translation (Claude) "greet Apelles, approved in Christ; greet those who are of Aristobulus;" ### Scripture references - Rom 16:10: quotation, high confidence ### Translation notes - Souter brackets domo ("household"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.10 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-10). ## Romans 16:11 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-11 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:11. ### Latin text salutate [H]erodionem, meum cognatum; salutate eos qui sunt ex Narcissi [presbiteri], qui sunt in domino; ### English translation (Claude) "greet Herodion, my kinsman; greet those of Narcissus who are in the Lord;" ### Scripture references - Rom 16:11: quotation, high confidence ### Translation notes - Souter brackets the H of Herodionem and presbiteri ("the presbyter"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.11 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-11). ## Romans 16:12 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-12 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:12. ### Latin text salutate Tryphenam et Tryphosam, quae [mecum multum] labora[ueru]nt in domino; salutate Persidam carissimam, quae multum laborauit in domino; ### English translation (Claude) "greet Tryphaena and Tryphosa, who labor in the Lord; greet Persis the most beloved, who has labored much in the Lord;" ### Scripture references - Rom 16:12: quotation, high confidence ### Translation notes - Souter brackets "much with me" and -ueru- in laborauerunt; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.12 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-12). ## Romans 16:13 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-13 - Source: Souter, Texts and Studies 9.2 2:123 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those greeted were Jewish believers who suffered with Paul; Rufus's mother is Paul's "mother" by age. ### Latin text salutate Rufum, dilectum in domino. Hi ex Iudaeis erant et, quia cum Paulo simul fuerant tribulati nec territi, ideo nobiles hoc merito habebantur, qui ad profectum Romanorum inter ceteros fuerant destinati, quique priores Paulo credidisse ipsius testimonio referuntur. Et matrem eius et meam. Aetate, [et] non partu. ### English translation (Claude) "greet Rufus, beloved in the Lord." These were from the Jews, and because they had been afflicted together with Paul and were not terrified, they were held notable for this merit; they had been appointed among others for the progress of the Romans, and by his own testimony are reported to have believed before Paul. "And his mother and mine." By age, not by birth. ### Scripture references - Rom 16:13: quotation, high confidence - Rom 16:7: allusion, high confidence ### Translation notes - Souter brackets et; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.13 (Souter, Texts and Studies 9.2 2:123; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-13). ## Romans 16:14 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-14 - Source: Souter, Texts and Studies 9.2 2:123–124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul greets those rich in grace and faith, not in worldly goods. ### Latin text Salutate Asyncritum , Phlegonta , Hermem , Patrobam , [Herman,] et qui sunt cum eis fratres; salutate Philologum et Iuliam , Neream et sororem eius Olympiadem, et qui cum eis omnes sanctos . Suo exemplo nos docet quales amicos debeamus nostris litteris salutare, non diuites saeculi [scilicet] facultatibus, uel dignitatibus honoratos, sed gratia ac fide locupletes. ### English translation (Claude) "Greet Asyncritus, Phlegon, Hermes, Patrobas, and the brothers who are with them; greet Philologus and Julia, Nereus and his sister Olympas, and all the saints who are with them." By his own example he teaches us what kind of friends we ought to greet in our letters: not those rich in worldly means or honored with dignities, but those rich in grace and faith. ### Scripture references - Rom 16:14: quotation, high confidence - Rom 16:15: quotation, high confidence ### Translation notes - The section covers Rom 16:14–15. Souter brackets Herman (Hermas) and scilicet; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.14 (Souter, Texts and Studies 9.2 2:123–124; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-14). ## Romans 16:16 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-16 - Source: Souter, Texts and Studies 9.2 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The kiss of peace before communion shows peace with all. ### Latin text Salutate inuicem in osculo sancto: salutant uos [omns] ecclesiae Christi. Non ficto uel subdolo [osculo], quali Iudas tradidit saluatorem. ideo enim in ecclesia pax primum adnuntiatur, ut ostendat se cum omnibus pacificum esse, qui corpori communicaturus est Christi. ### English translation (Claude) "Greet one another with a holy kiss: the churches of Christ greet you." Not with a feigned or deceitful kiss, such as that with which Judas betrayed the Savior. For this is why peace is first announced in the church: so that one who is about to communicate in the body of Christ may show that he is at peace with all. ### Scripture references - Rom 16:16: quotation, high confidence - Luke 22:48: allusion, high confidence ### Translation notes - Souter brackets omnes and osculo; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.16 (Souter, Texts and Studies 9.2 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-16). ## Romans 16:17 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-17 - Source: Souter, Texts and Studies 9.2 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Lemma of Rom 16:17. ### Latin text Rogo autem uos, fratres, diligenter obseruate eos qui dissensiones et offendicula , praeter doctrinam quam uos didicistis , faciunt, et declinate ab illis. ### English translation (Claude) "I beseech you, brothers, watch carefully those who cause dissensions and offenses contrary to the teaching you have learned, and turn away from them." ### Scripture references - Rom 16:17: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.17 (Souter, Texts and Studies 9.2 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-17). ## Romans 16:18 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-18 - Source: Souter, Texts and Studies 9.2 2:124 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Judaizing teachers served their belly, preaching feasts against fasting. ### Latin text huius modi enim Christo [domino nostro] non seruiunt, sed suo uentri . De illis dicit qui ex circumcisione illo tempore uenerant, ieiunia et abstinentiam destruentes, neomenias et sabbata et ceteras ferias uentris gratia praedicabant, dissentientes ab apostolica doctrina et fratribus offendicula praeparantes. Et per dulces sermones [et benedictiones] seducunt corda innocentium. Per blandimenta et adulationes compto sermone compositas. ### English translation (Claude) "For such do not serve Christ, but their own belly." He speaks of those who had come from the circumcision at that time, who, destroying fasts and abstinence, preached new moons and sabbaths and other feasts for the sake of the belly, dissenting from the apostolic teaching and preparing offenses for the brothers. "And by sweet words they seduce the hearts of the innocent." By flatteries and adulation composed in polished speech. ### Scripture references - Rom 16:18: quotation, high confidence ### Translation notes - Souter brackets "our Lord" and "and blessings"; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.18 (Souter, Texts and Studies 9.2 2:124; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-18). ## Romans 16:19 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-19 - Source: Souter, Texts and Studies 9.2 2:124–125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The Romans' ready obedience made them easy to seduce; they must be wise for good. ### Latin text Uestra enim oboedientia in omnes peruulgata est . Si illis oboedistis quibus non debuistis, quanto magis nobis oboedire debetis ! nam et illi propter ea ad uos uenerunt, quia sciebant uos per oboedientiam simplicem cito posse seduci. Gaudeo igitur in uobis, et uolo uos sapientes esse in bonum , sincers autem in malum: ### English translation (Claude) "For your obedience has been made known to all." If you obeyed those whom you ought not to have obeyed, how much more ought you to obey us! For they too came to you because they knew that through simple obedience you could quickly be seduced. "I rejoice therefore over you, and I want you to be wise unto good, but pure unto evil;" ### Scripture references - Rom 16:19: quotation, high confidence ### Citation (SBL) Pelagius, Comm. Rom. 16.19 (Souter, Texts and Studies 9.2 2:124–125; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-19). ## Romans 16:20 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-20 - Source: Souter, Texts and Studies 9.2 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Reasonable obedience and innocence trample Satan. ### Latin text deus autem pacis conteret satanan sub pedibus uestris uelociter . [gratia domini nostri Iesu Christi uobis cum.] [Idcirco uobiscum gaudeo,] quia bona est oboedientia, sed si rationabilis sit, et ideo uolo uos esse sapientes in bono, ut malum nescientes sub pedibus innocentiae deponatis inimicum. ita enim dedit nobis dominus ‘potestatem calcandi super scorpiones atque serpentes et omnem uirtutem inimici’: id est, ne nobis praeualeat, et [ut] omnibus super eum membris liberi[s] ac soluti[s] ambulare possimus. [21 Salu tant uos Timotheus , adiutor melts, et Lucas et Iason et Sosipater, cognati md , et ecclesia uniuersa Christi. 22saluto uos ego Tertius , qui scripsi epistulam , in domino. ### English translation (Claude) "And the God of peace will crush Satan under your feet quickly." Because obedience is good, but only if it is reasonable; and therefore I want you to be wise in good, so that, not knowing evil, you may lay the enemy under the feet of innocence. For so the Lord has given us "power to tread upon scorpions and serpents and all the power of the enemy": that is, so that he may not prevail over us, and we may walk over him with all our members free and unbound. ### Scripture references - Rom 16:20: quotation, high confidence - Luke 10:19: quotation, high confidence ### Translation notes - Souter brackets "The grace of our Lord Jesus Christ be with you," "For this reason I rejoice with you," ut, the s of liberis and solutis, and the lemma of Rom 16:21–22 (greetings from Timothy, Lucius, Jason, Sosipater, and Tertius the scribe); left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.20 (Souter, Texts and Studies 9.2 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-20). ## Romans 16:23 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-23 - Source: Souter, Texts and Studies 9.2 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Erastus is called by his former office, as Abigail was still called Nabal's wife after marrying David. ### Latin text salutat uos Gaius , hospes meus , et uniuersa ecclesia.] Salutat uos Erastus arcarius ciuitatis[ , et Quartus superdispensator]. Hic arcarium ex arcario dicit, sicut gentes credentes ex gentibus saepe nominauit, [secundum] consuetudinem [legis], quae Abigeam uxorem Nabal adhuc appellat, cum iam illo mortuo in Dauid matrimonium transmigrasset. ### English translation (Claude) "Erastus, the treasurer of the city, greets you." Here he calls him treasurer, though he was a former treasurer, as he often called believing gentiles "gentiles" though they had come out of the gentiles, according to the custom which still calls Abigail the wife of Nabal when, after his death, she had already passed into marriage with David. ### Scripture references - Rom 16:23: quotation, high confidence - 1 Sam 27:3: allusion, high confidence ### Translation notes - Souter brackets the lemma "Gaius, my host, and the whole church greet you," "and Quartus the steward," secundum, and legis ("of the law"); left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.23 (Souter, Texts and Studies 9.2 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-23). ## Romans 16:24 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-24 - Source: Souter, Texts and Studies 9.2 2:125 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's closing grace recalls Christ's benefits. ### Latin text Gratia domini nostri Iesu Christi cum omnibus uobis. [amen.] Haec est subscriptio manus eius in omnibus epistolis, ut in ea etiam commemor[ar]et beneficia Christi. ### English translation (Claude) "The grace of our Lord Jesus Christ be with you all." This is the subscription of his hand in all his letters, so that in it he may also recall the benefits of Christ. ### Scripture references - Rom 16:24: quotation, high confidence - 2 Thess 3:17: allusion, medium confidence ### Translation notes - Souter brackets amen and -ar- in commemoraret; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.24 (Souter, Texts and Studies 9.2 2:125; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-24). ## Romans 16:25 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-25 - Source: Souter, Texts and Studies 9.2 2:125–126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God strengthens believers according to Paul's gospel. ### Latin text Ei autem qui potens est uos confirmare. Signis atque doctrinis. Iuxta euangelium meum et praedicationem Iesu Christi . Ut sic uiuatis quo modo ego Christi exemplo et auctoritate pra[e]dicaui. Iuxta reuelationem mysterii temporibus aeternis taciti, ### English translation (Claude) "Now to him who is able to strengthen you." By signs and teachings. "According to my gospel and the preaching of Jesus Christ." So that you live in the way I have preached, by the example and authority of Christ. "According to the revelation of the mystery kept silent for eternal times," ### Scripture references - Rom 16:25: quotation, high confidence ### Translation notes - Souter brackets the e of praedicaui; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.25 (Souter, Texts and Studies 9.2 2:125–126; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-25). ## Romans 16:26 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-26 - Source: Souter, Texts and Studies 9.2 2:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The mystery of Jews and gentiles made one in Christ, hidden in the law, is now revealed. ### Latin text quod nunc patefactum est per scripturas prophetarum. Mysterium de uocatione uniuersarum gentium in lege [diu] fuerat occultatum, quod nunc per Pauli euidente[r] patefactum est euangelium in Christo per testimonia prophetarum, qui, quamuis de gentibus multa ante dixissent, tamen quo modo unum gentes et Iudaei in Christo fierent, nemo tam aperte cognouerat. aestimare enim poterant quosdam ad fidem quasi proselitos admittendos. Secundum praeceptum aeterni dei ad oboeditionem fidei in omnes gentes cognitum ### English translation (Claude) "which has now been made manifest through the writings of the prophets." The mystery of the calling of all the gentiles had been hidden in the law, and now, through Paul's gospel, it has been clearly made manifest in Christ by the testimonies of the prophets; for though they had said much beforehand about the gentiles, yet no one had known so openly how gentiles and Jews would become one in Christ. For they could suppose that some would be admitted to the faith as proselytes. "According to the command of the eternal God, made known to all the gentiles for the obedience of faith," ### Scripture references - Rom 16:26: quotation, high confidence ### Translation notes - Souter brackets diu ("long") and the r of euidenter; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.26 (Souter, Texts and Studies 9.2 2:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-26). ## Romans 16:27 - URL: https://sophiascriptura.com/fathers/pelagius-expositiones-romanos/16-1/#p-16-27 - Source: Souter, Texts and Studies 9.2 2:126 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: God alone is wise and good by nature; humans become so by instruction. ### Latin text soli sapienti deo per Iesum Christum cui [est] honor [et gloria] in saecula saeculorum. amen . Praecepit deus ut omnes gentes oboediant et deum agnoscant, quod futurum quandoque solus ante sciebat, qui solus naturaliter sapiens [est], sicut naturaliter bonus, [cum tamen et homo dicatur bonus,] sed nos institutione boni uel sapientes esse possumus, ille natura, cui per Iesum Christum gloria [et] honor in saecula saecul[or]um. amen. ### English translation (Claude) "to God, alone wise, through Jesus Christ, to whom be honor forever and ever. Amen." God commanded that all the gentiles obey and know God, which he alone knew beforehand would come to pass at some time, he who alone is wise by nature, as he is good by nature; but we can be good or wise by instruction, he by nature; to whom through Jesus Christ be glory and honor forever and ever. Amen. ### Scripture references - Rom 16:27: quotation, high confidence - Mark 10:18: allusion, medium confidence ### Translation notes - Souter brackets est twice, "and glory," "though a man too is called good," et, and -or- in saeculorum; left out. ### Citation (SBL) Pelagius, Comm. Rom. 16.27 (Souter, Texts and Studies 9.2 2:126; trans. Sophia Scriptura, https://sophiascriptura.com/p/pelagius-expositiones-romanos/16-27).