A prophecy of the passion of Christ.
Al wil not beleue Christs Gospel to whom it shal be preached: 2. as the mysterie of his ignominious death for al mens sinnes: 7. which he wil suffer most mekely: 10. for which his name shal be glorified in al places.
1Who hath believed our report? and to whom is the arm of the Lord revealed?Chi ha creduto a quel, che ha udito da noi? E il braccio del Signore a chi è stato rivelato?VVHO hath beleued our hearing? and the arme of our Lord to whom is it reueled?Quis credidit auditui nostro ? / et brachium Domini cui revelatum est ? 2And he shall grow up as a tender plant before him, and as a root out of a thirsty ground: there is no beauty in him, nor comeliness: and we have seen him, and there was no sightliness, that we should be desirous of him:Perocché egli spunterà dinanzi a lui qual virgulto, e quasi tallo da sua radice in arida terra. Egli non ha vaghezza, né splendore, e noi l'abbiamo veduto, e non era bello a vedersi, e noi non avemmo inclinazione per lui.And he shal come vp as a yong spring before him, and as a roote from a thirstie ground: there is no beautie in him, nor comelinesse: and we haue sene him, and there was no sightlines, and we were desirous of him.Et ascendet sicut virgultum coram eo, / et sicut radix de terra sitienti. / Non est species ei, neque decor, / et vidimus eum, / et non erat aspectus, et desideravimus eum: 3Despised, and the most abject of men, a man of sorrows, and acquainted with infirmity: and his look was as it were hidden and despised, whereupon we esteemed him not.Dispregiato, e l'infimo degli uomini, uomo ai dolori, e che conosce il patire. Ed era quasi ascoso il suo volto, ed egli era vilipeso, onde noi non ne facemmo alcun conto.Despised, and most abiect of men, a man of sorowes, and knowing infirmitie: and his looke as it were hid and despised, whereupon neither haue we estemed him.despectum, et novissimum virorum, / virum dolorum, et scientem infirmitatem, / et quasi absconditus vultus ejus et despectus, / unde nec reputavimus eum. 4Surely he hath borne our infirmities and carried our sorrows: and we have thought him as it were a leper, and as one struck by God and afflicted.Veramente i nostri languori gli ha egli presi sopra di se, ed ha portati i nostri dolori; e noi lo abbiam riputato come un lebbroso, e come flagellato da Dio, ed umiliato.He surely hath borne our infirmities, and our sorowes he hath caried: and we haue thought him as it were a leper, and striken of God and humbled.Vere languores nostros ipse tulit, / et dolores nostros ipse portavit; / et nos putavimus eum quasi leprosum, / et percussum a Deo, et humiliatum. 5But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.Ma egli è stato piagato a motivo delle nostre iniquità, è stato spezzato per le nostre scelleratezze. Il gastigo cagione di nostra pace, cade sopra di lui, e pelle lividure di lui siam noi risanati.But he was wounded for our iniquities, he was broken for our sinnes: the discipline of our peace vpon him, and with the waile of his stripe we are healed.Ipse autem vulneratus est propter iniquitates nostras; / attritus est propter scelera nostra: / disciplina pacis nostræ super eum, / et livore ejus sanati sumus.
6All we like sheep have gone astray, every one hath turned aside into his own way: and the Lord hath laid on him the iniquity of us all.Tutti noi siamo stati come pecore erranti, ciaschedun per la strada sua deviò: e il Signore pose addosso a lui le iniquità di tutti noi.Al we haue strayed as sheepe, euerie one hath declined into his owne way: and our Lord hath put vpon him the iniquitie of al vs.Omnes nos quasi oves erravimus, / unusquisque in viam suam declinavit: / et posuit Dominus in eo / iniquitatem omnium nostrum. 7He was offered because it was his own will, and he opened not his mouth: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth.E stato offerto, perchè egli ha voluto, e non ha aperta la sua bocca: come pecorella sarà condotto a essere ucciso, e come un agnello muto si sta dinanzi a colui, che lo tosa, così egli non aprirà la sua bocca.He was offered because him self would, and opened not his mouth: as a sheepe to slaughter shal he be led, and as a lambe before his shearer, he shal be dumme, and shal not open his mouth:Oblatus est quia ipse voluit, / et non aperuit os suum; / sicut ovis ad occisionem ducetur, / et quasi agnus coram tondente se obmutescet, / et non aperiet os suum. 8He was taken away from distress, and from judgment: who shall declare his generation? because he is cut off out of the land of the living: for the wickedness of my people have I struck him.Dopo la oppressione della condanna egli fu innalzato. La generazione di lui chi la spiegherà? Or egli dalla terra dei viventi e stato reciso: per le scelleraggini del popol mio io lo ho percosso.from distresse, and from iudgement he was taken vp: who shal declare his generation? because he is cut out of the land of the liuing: for the wickednes of my people haue I striken him.De angustia, et de judicio sublatus est. / Generationem ejus quis enarrabit ? / quia abscissus est de terra viventium: / propter scelus populi mei percussi eum. 9And he shall give the ungodly for his burial, and the rich for his death: because he hath done no iniquity, neither was there deceit in his mouth.E alla sepoltura di lui concederà (Dio) gli empj, e l'uom facoltoso alla morte di lui; perchè egli non ha commessa iniquità, e fraude nella sua bocca non fu.And he shal geue the impious for his burial, and the riche for his death: because he hath not done iniquitie, neither was there guile in his mouth.Et dabit impios pro sepultura, / et divitem pro morte sua, / eo quod iniquitatem non fecerit, / neque dolus fuerit in ore ejus.
10And the Lord was pleased to bruise him in infirmity: if he shall lay down his life for sin, he shall see a longlived seed, and the will of the Lord shall be prosperous in his hand.E il Signore volle consumarlo nei patimenti: se egli darà l'anima sua ostia per lo peccato, vedrà una di scendenza di lunga durata, e la volontà del Signore per mezzo di lui sarà adempiuta.And our Lord would breake him in infirmitie: if he shal put away his soule for sinne, he shal see seede of long age, and the wil of our Lord shal be directed in his hand.Et Dominus voluit conterere eum in infirmitate. / Si posuerit pro peccato animam suam, / videbit semen longævum, / et voluntas Domini in manu ejus dirigetur. 11Because his soul hath laboured, he shall see and be filled: by his knowledge shall this my just servant justify many, and he shall bear their iniquities.Perchè l'anima di lui ebbe affanno, vedrà, e saranne satollo: colla sua dottrina lo stesso mio servo giustificherà molti, e prenderà egli sopra di se le loro iniquità.For that his soule hath laboured, he shal see and be filled: in his knowlege the same my iust seruant shal iustifie manie, and he shal beare their iniquities.Pro eo quod laboravit anima ejus, / videbit et saturabitur. / In scientia sua justificabit / ipse justus servus meus multos, / et iniquitates eorum ipse portabit. 12Therefore will I distribute to him very many, and he shall divide the spoils of the strong, because he hath delivered his soul unto death, and was reputed with the wicked: and he hath borne the sins of many, and hath prayed for the transgressors.Per questo darò a lui per sua porzione una gran moltitudine; ed egli acquisterà le spoglie dei forti, perchè ha dato l'anima sua alla morte, ed è stato confuso cogli scellerati: ed ha portati peccati di molti, ed ha fatta orazione pe' trasgressori.Therefore wil I distribute vnto him verie manie, and he shal diuide the spoiles of the strong, for that he hath deliuered his soule vnto death, and was reputed with the wicked: and he hath borne the sinnes of manie, and hath prayed for the transgressours.Ideo dispertiam ei plurimos, / et fortium dividet spolia, / pro eo quod tradidit in mortem animam suam, / et cum sceleratis reputatus est, / et ipse peccata multorum tulit, / et pro transgressoribus rogavit.
53:1
Calmet
Revealed. Who could have believed such things? The apostles complain how few were converted, John 12:38., and Romans 10:16. (Calmet)
Worthington
These would not submit, though the gospel was not against reason. (Worthington)
53:2
Plant. Hebrew also, "suckling child." (Septuagint, etc.)
Calmet
Ground. The blessed Virgin [Mary]. (Calmet)
Was. Septuagint, "he had no appearance nor beauty. But his appearance was abject and deficient above all men; a," etc.
Haydock
That we. Literally, "and we have desired him." Notwithstanding his abject condition, He was the desired of all nations, and by his wounds we are healed. (Haydock)
Some assert that the person of Christ was not beautiful, while others think that his wounds prevented it from being discerned. Salmeron would supply a negation from the first number: "We have not desired him."
53:3
Not. The whole life of Christ was spent in the midst of poverty, and contradictions, Hebrews 4:15. He has thus taught us to despise ourselves.
53:4
Sorrows. Healing them by his own afflictions, Matthew 8:15. Sickness is an effect of sin, which Jesus came to destroy, 1 Peter 2:24
Leper, who was bound to have his face covered, ver. 3., and Leviticus 13:45.
Calmet
God. Payva (Def. Trin. iv.) assures us that many Jews were converted by the perusal of this chapter, and particularly of this verse, which may be rendered "as a God wounded and afflicted." (Calmet)
53:5
Haydock
Healed. He inculcates this important truth repeatedly. Christ nailed the hand-writing that was against us to the cross, Colossians 2:14. (Haydock)
53:6
Astray. We belong to his fold, Isaias 40:11., John 10:11., and Luke 15:4.
Haydock
Laid. Septuagint, "abandoned him to our sins," as to so many executioners; (Calmet) "and he, because he had been abused, opened," etc. (Haydock)
53:7
Will. The pagans were very attentive that the victim should not make much resistance. (Macrobius 3:5.)
Haydock
God loves a cheerful giver. (Haydock)
Calmet
Our Saviour offers himself willingly, knowing the inefficacy of legal victims, Psalm 39:7. (Calmet)
53:8
Haydock
Judgment, or by an unjust and cruel judgment. (Haydock)
Calmet
Hebrew, "from prison and judgment." (Calmet)
Septuagint, "in humiliation, (Haydock) or humility, his judgment was taken away," or rescinded, by his glorious resurrection. St. Philip follows this version in explaining this passage to the eunuch, Acts 8:33.
Calmet
Generation, from his eternal Father or from the Virgin [Mary], his incarnation, life, resurrection, or posterity in the Church. All these may be meant, and are inexplicable. (Calmet)
53:9
Haydock
Death. Hebrew, "and he made his grave with the wicked men, and with the rich man, in his death." (Haydock)
Kennicott
Grave and death seem to be transposed; and we might better read, "He was taken up with wicked men in his death, and with a rich man was his sepulchre." This indeed is only a conjecture, but well grounded in the context. See Josue 24:19. (Kennicott)
Haydock
Septuagint, "and I will give the wicked for his grave, and the rich men for his death." (Haydock)
Calmet
The rich man may denote the small number of Jews who embraced the faith. (Calmet)
St. Jerome
They esteemed themselves rich, and were highly favoured by God; yet they were blinded, (Haydock) and given up to the Romans, in punishment of their deicide, Matthew 27:25. The Church is gathered both from Jews and Gentiles, ver. 10. (Calmet) (St. Jerome)
Menochius
"He will send to hell the wicked," (Chaldean) who slew him. (Menochius)
Christ was buried where malefactors were generally, yet honourably, in the tomb of Joseph [of Arimathea]. (Worthington) (Matthew 27:57.)
53:10
Haydock
Bruise. Septuagint, "to cleanse him from the wound." (Haydock)
God was pleased that he should satisfy for our crimes.
Hand. Christ has died for all, and established a Church which shall not perish.
53:12
Many. Even to the ends of the earth, Psalm 2:8.
Strong. Demons, Jews, etc. Hebrew, "with the strong" apostles.
Wicked thieves. Barabbas, etc.
Calmet
Transgressors. His executioners. The gospel could not speak plainer. (Calmet)
53:1
That manie hearing the truth preached do not beleue it, is by their obstinate freewil, because they do not obey the Gospel. Ro. 10. v. 16. when their vnderstanding directeth them that it is not disagreable to reason.
53:9
Our Sauiour died and was buried where the wicked were cōmonly punished.
Yet was buried richly & honorably by Ioseph of Aromathia & Nicodemus.
53:1
St Justin Martyr † AD 165 The First Apology 50
… All we, like sheep, have gone astray; every man has wandered in his own way. And He delivered Him for our sins; and He opened not His mouth for all His affliction. He was brought as a sheep to the slaughter, and as a lamb before his shearer is dumb, so He openeth not His mouth. In His humiliation, His judgment was taken away.”
St Justin Martyr † AD 165 Dialogue with Trypho 42
… And so he says: ‘Lord, who hath believed our report? and to whom is the arm of the Lord revealed? We have preached before Him as if [He were] a child, as if a root in a dry ground.’
St Justin Martyr † AD 165 Dialogue with Trypho 114
… When He speaks by Isaiah, ‘He was led as a sheep to the slaughter, and like a lamb before the shearer,’ He speaks as if the suffering had already taken place. And when He says again, ‘I have stretched out my hands to a disobedient and gainsaying people;’ and when He says, ‘Lord, who hath believed our report?’
St Justin Martyr † AD 165 Dialogue with Trypho 118
… Isaiah, filled with admiration of this, said: ‘And kings shall shut their mouths: for those to whom no announcement has been made in regard to Him shall see; and those who heard not shall understand. Lord, who hath believed our report? and to whom is the arm of the Lord revealed?’
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The arm of the Lord — His Son, by whom He hath wrought all His works. In the prophet Isaiah: “And to whom is the arm of the Lord revealed?”
Tertullian † AD 220 Against Praxeas 11
… “Thus saith the Lord to the Lord mine Anointed.” Likewise, in the same prophet, He says to the Father respecting the Son: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed? We brought a report concerning Him, as if He were a little child, as if He were a root in a dry ground, who had no form nor comeliness.”
Tertullian † AD 220 Against Praxeas 13
… But I find in Scripture the name Lord also applied to them Both: “The Lord said unto my Lord, Sit Thou on my right hand.” And Isaiah says this: “Lord, who hath believed our report, and to whom is the arm of the Lord revealed?”
St Hippolytus † AD 235 Against the Heresy of One Noetus 17
17. These testimonies are sufficient for the believing who study truth, and the unbelieving credit no testimony. For the Holy Spirit, indeed, in the person of the apostles, has testified to this, saying, “And who has believed our report?”
Origen † AD 254 Origen Against Celsus i.54
… As a sheep was He led to slaughter; and as a lamb before her shearer is dumb, so He opens not His mouth. In His humiliation His judgment was taken away. And who shall describe His generation? because His life is taken away from the earth; because of the iniquities of My people was He led unto death.”
Origen † AD 254 Origen Against Celsus 6.75
… “Lord, who hath believed our report, and to whom was the arm of the Lord revealed? He made announcement before Him, as a child, as a root in a thirsty ground. He has no form nor glory, and we beheld Him, and He had no form nor beauty; but His form was without honour, and inferior to that of the sons of men.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.5
… Moreover, your lips have spoken wickedness, and your tongue meditates unrighteousness. No one speaketh truth, nor is there true judgment: they trust in vanity, and speak emptiness, who conceive sorrow, and bring forth wickedness.” Also in the same place: “Lord, who hath believed our report? and to whom is the Arm of God revealed?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.14
… but He was wounded for our transgressions, and He was weakened for our sins. The discipline of our peace was upon Him, and with His bruise we are healed. We all like sheep have gone astray; man has gone out of his way. And God has delivered Him for our sins; and He, because He was afflicted, opened not His mouth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.13
… and the countenance, which had shone as the sun, endured to be smitten by lawless hands. Others also come and spit on the face of Him, who by spittle had healed the man who was blind from his birth. Do ye thus requite the Lord? This people is foolish and unwise . And the Prophet greatly wondering, says, Lord, who hath believed our report
St Ambrose of Milan † AD 397 On the Holy Spirit 3.22
… For thus has he written of the Son: “These things spake Jesus, and departed and hid Himself from them. But though He had done so great signs before them, they did not believe on Him, that the word of Isaiah might be fulfilled which he spake, Lord, who hath believed our report, and to whom hath the Arm of the Lord been revealed?
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
Ver. 16, 17 . “But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 21
… And because all who should hear these things preached by the Apostles would be perfectly amazed, therefore also the Prophet speaking in their person exclaims, “Lord, who hath believed our report?”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.35
… For the gospel has not been silent about the reason why they could not believe, since it says: “But though He had done such great miracles before them, yet they believed not on Him; that the saying of Isaiah the prophet might be fulfilled which he spake,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 48.7
… Have the Father and Son one hand, or is the Son Himself, shall we say, the hand of His Father? If by hand we are to understand power, the power of Father and Son is one; for their Godhead is one. But if we mean hand in the way spoken of by the prophet, “And to whom is the arm of the Lord revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.13
13. “For requiring their blood He hath remembered” ( ver. 12 ). As if they, who were sent to preach the Gospel, should make answer to that injunction which has been mentioned, “Show forth His wonders among the heathen,” and should say, “O Lord, who hath believed our report?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.1.15
… It hath chanced out to him at evening to have been converted: but because he hath been made hungering like a dog, he hath also on his lips a sword; he saith, “Who hath heard?” What is, “Who hath heard?” “Who hath believed our hearing, and to whom hath the arm of the Lord been revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 71.21
… Therefore “from my youth, and even until now, and even unto oldness and old age, O Lord, forsake not me.” It will not be, as mine enemies say, even for a time. “Forsake not me, until I tell forth Thine arm to every generation that is yet to come.” And the Arm of the Lord hath been revealed to whom?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.16
16. “Thou hast redeemed in Thine arm Thy people” ( ver. 15 ). “With Thine arm,” that is, with Thy power. “And to whom hath the arm of the Lord been revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 78.30
30. In the next place there followeth, “And He led them into the mountain of His sanctification” ( ver. 54 ). How much better into Holy Church! “The mountain which His right hand hath gotten.” How much higher is the Church which Christ hath gotten, concerning whom has been said, “And to whom has the arm of the Lord been revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.14
… “And I will walk in Thy truth:” while Thou leadest I shall not err: if Thou let me go, I shall err. Pray then that He let thee not go, but lead thee even to the end. How doth He lead thee? By always admonishing, always giving thee His hand. And the arm of the Lord, to whom is it revealed?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.12
12. “Make Thy right hand so well known” ( ver. 12 ). This is the reading of most of the Greek copies: not of some in Latin, which is thus, “Make Thy right hand well known to me.” What is, “Thy right hand,” but Thy Christ, of whom it is said, And to whom is the Arm of the Lord revealed?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 98.1
… they laid him down, and the Lord said, “Young man, I say unto thee, Arise.” …“The Lord hath done marvellous things.” What marvellous things? Hear: “His own right hand, and His holy arm, hath healed for Him.” What is the Lord’s holy Arm? Our Lord Jesus Christ. Hear Isaiah: “Who hath believed our report, and to whom is the arm of the Lord revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.40
40. “When thou openest Thy hand, they shall all be filled with good” ( ver. 28 ). What is it, O Lord, that Thou openest Thy hand? Christ is Thy hand. “To whom is the arm of the Lord revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.26
… for even those who afterwards believed in Him were among the crowd who shook their heads in mockery of Him. But let those who ascribe unto God the shape of the human body, learn in what sense God hath a hand. Let us therefore understand, that the Hand of God meaneth Christ: whence it is elsewhere said, “Unto whom is the arm of the Lord revealed?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.10
72. …“Thy hands have made me, and fashioned me” ( ver. 73 ). The hands of God are the power of God. Or if the plural number moveth them, since it is not said, Thy hand, but, “Thy hands;” let them understand by the hands of God the power and wisdom of God, both of which titles are given to one Christ, who is also understood under the figure, Arm of the Lord.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 136.9
9. “Who brought out Israel from the midst of them” ( ver. 11 ). He brought out also His saints and faithful ones from the midst of the wicked. “With a mighty Hand and stretched-out Arm” ( ver. 12 ). What more powerful, what more out-stretched, than that of which is said “To whom is the Arm of the Lord revealed?”
Pope St Leo I the Great † AD 461 Sermons 28
… nor was the glory which He had with the Father a temporal possession; for He is on the very right hand of the Father, of which it is said in Exodus, “Thy right hand, O Lord , is glorified in power ;” and in Isaiah, “ Lord , who hath believed our report? and the arm of the Lord , to whom is it revealed
53:2
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.4
… Then, at last, He came on to death itself, that He might be “the first-born from the dead, that in all things He might have the pre-eminence,” the Prince of life, existing before all, and going before all.
St Irenaeus of Lyons † AD 202 Against Heresies 3.19.2
… But that He had, beyond all others, in Himself that pre-eminent birth which is from the Most High Father, and also experienced that pre-eminent generation which is from the Virgin, the divine Scriptures do in both respects testify of Him: also, that He was a man without comeliness, and liable to suffering;
Tertullian † AD 220 On Idolatry 18
… That Lord walked in humility and obscurity, with no definite home: for “the Son of man,” said He, “hath not where to lay His head;” unadorned in dress, for else He had not said, “Behold, they who are clad in soft raiment are in kings’ houses:” in short, inglorious in countenance and aspect, just as Isaiah withal had fore-announced.
Tertullian † AD 220 An Answer to the Jews 14
… For “we have announced,” says the prophet , “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,”
Tertullian † AD 220 The Five Books Against Marcion 3.7
… For, says (the prophet), we have announced concerning Him: “He is like a tender plant, like a root out of a thirsty ground; He hath no form nor comeliness; and we beheld Him, and He was without beauty: His form was disfigured;”
Tertullian † AD 220 On the Flesh of Christ 9
… As the case stood, however, it was actually the ordinary condition of His terrene flesh which made all things else about Him wonderful, as when they said, “Whence hath this man this wisdom and these mighty works?” Thus spake even they who despised His outward form. His body did not reach even to human beauty, to say nothing of heavenly glory.
St Hippolytus † AD 235 Treatise on Christ and Antichrist 44
… = deficient) above all men; a man smitten and familiar with bearing infirmity, (for His face was turned away); He was despised, and esteemed not.”
Origen † AD 254 Origen Against Celsus 7.16
… For the prophecies do not foretell that God will be crucified, when they say of Him who should suffer, “We beheld Him, and He had no form or comeliness; but His form was dishonoured and marred more than the sons of men; He was a man of sorrows, and acquainted with grief.”
Origen † AD 254 Origen's Commentary on Matthew 12.29
… ” Now, indeed, the Son of man has not come in His glory; “for we saw Him, and He had no form nor beauty; but His form was dishonoured and defective compared with the sons of men; He was a man in affliction and toil, and acquainted with the enduring of sickness, because His face was turned away, He was dishonoured and not esteemed.”
Origen † AD 254 Origen's Commentary on Matthew 12.30
But if you will understand the differences of the Word which by “the foolishness of preaching” is proclaimed to those who believe, and spoken in wisdom to them that are perfect, you will see in what way the Word has the form of a slave to those who are learning the rudiments, so that they say, “We saw Him and He had no form or beauty.”
Origen † AD 254 Origen's Commentary on Matthew 12.32
… for Jesus does not always come in His own kingdom when He comes, since to the newly initiated He is such that they might say, beholding the Word Himself not glorious nor great, but inferior to many among them, “We saw Him, and He had no form or beauty, but His form was dishonoured, defective compared with all the sons of men.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… and as a lamb before his shearer is dumb, so He opened not His mouth in His humility.” Him, moreover, when he described the blows and stripes of His scourgings: “By His bruises we were healed.” Or His humiliation: “And we saw Him, and He had neither form nor comeliness, a man in suffering, and who knoweth how to bear infirmity.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… As for this man, His visage shall be marred more than that of man, and His aspect more than that of the sons of men . And he said:— He will purify many nations, and kings shall be amazed at Him . And he said in that passage:— He came up as a little child before Him, and as a root from the dry ground .
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 1
… To-day was born the Child, and His name was called Wonder! For a wonder it is that God as a Babe should show Himself. By the word Worm did the Spirit foreshow Him in parable, because His generation was without marriage. The type that the Holy Ghost figured to-day its meaning was [explained.] He came up as a root before Him, as a root of parched ground.
St Basil the Great † AD 379 The Letters 8.5
… For “Thou hast made him a little lower than the angels,” and again “Who was made a little lower than the angels,” and “we saw Him and He had neither form nor comeliness, his form was deficient beyond all men.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… Why are you offended by that which is presented to your sight, because you will not look at that which is presented to your mind? He was driven into exile into Egypt—but He drove away the Egyptian idols. He had no form nor comeliness in the eyes of the Jews
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.1.13
13. And back again came the challenge of them that stood astonished: “Who is that King of glory? For we saw Him having neither form nor comeliness;
St John Chrysostom † AD 407 Against Marcionists and Manichæans 3
… For instance the patriarch predicted it saying “Thou didst spring from a tender shoot my son: thou didst lie down and slumber as a lion;” and Esaias saying “Behold the Virgin shall conceive and bear a son and they shall call His name Emmanuel;” and elsewhere again “We beheld Him as a young child, as a root in a dry ground;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 27
For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, “Fair in beauty beyond the children of men.” And if Esaias saith, “He hath no form nor comeliness,”
St Augustine of Hippo † AD 430 On the Good of Widowhood 23
… Please ye Him, Who displeased the world, in order that such as please Him might be set free from the world. For This One, fair of form above the sons of men, men saw on the Cross of the Passion; “and He had not form or beauty, but His face cast down, and His posture unseemly.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 9.9
… Where then in Scripture do we find Jesus uncomely and deformed, as we have found Him comely and “beauteous in loveliness surpassing the sons of men?” where find we Him also deformed? Ask Esaias: “And we saw Him, and He had no form nor comeliness.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… Was it that Thou wast hiding Thy beauty, O Thou beautiful in form before the sons of men? Was it that Thou didst not seem to have beauty nor grace?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.3
… In the garden it is buried, though the world will admire the greatness of the herb, of which herb the seed was despised by the Jews. For in very deed observe ye the seed of the mustard, minute, dull coloured, altogether despicable, in order that therein may be fulfilled that which hath been said, We have seen Him, and He had neither form nor comeliness.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.17
… the tower is building, the ark is in building; remember the deluge. This work is in progress now; but when Sion is built, what will happen? “And He will appear in His glory.” That He might build up Sion, that He might be a foundation in Sion, He was seen by Sion, but not in His glory: “we have seen Him, and He had no form nor comeliness.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“Moreover the prophet Isaiah following the tracks of His sufferings, among other utterances exclaims with a mighty voice ‘And we saw Him and He had no form nor beauty. His form was dishonoured and rejected among the sons of men,’
53:3
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
… the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity,
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
12. Some of them, moreover—[when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity,
Tertullian † AD 220 An Answer to the Jews 9
… Equally so (in this case as in the former), the man who is shown to bear that character will be the very Christ who is come. For of Him the prophet says, “A man set in a plague, and knowing how to bear infirmity;” who “was led as a sheep for a victim; and, as a lamb before him who sheareth him, opened not His mouth.”
Tertullian † AD 220 An Answer to the Jews 14
… For “we have announced,” says the prophet , “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague,
Tertullian † AD 220 The Five Books Against Marcion 3.17
… Now I purposely demand of you, whether you grant to Him the destination of all this humiliation, and suffering, and tranquillity, from which He will be the Christ of Isaiah,—a man of sorrows, and acquainted with grief, who was led as a sheep to the slaughter, and who, like a lamb before the shearer, opened not His mouth;
Tertullian † AD 220 On the Flesh of Christ 15
… “But now ye seek to kill me, a man that hath told you the truth;” and “The Son of man is Lord of the Sabbath-day.” For it is of Him that Isaiah writes: “A man of suffering, and acquainted with the bearing of weakness;”
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 33
… For to the end that none should err for want of instruction in the actual events, they feared not to mention even the cause of His death,—that He suffers it not for His own sake, but for the immortality and salvation of all, and the counsels of the Jews against Him and the indignities offered Him at their hands. 2. They say then: “A man
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… to justify the Just One, who serves many well; and He shall Himself bear their sins. Therefore He shall inherit many, and He shall divide the spoils of the mighty; and He was numbered amongst the transgressors; and Himself bare the sins of many, and He was delivered for their iniquities.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… and they have declared the works of God, and His doings they have perceived.” What is, “His doings they have perceived”? Was it, O Lord Jesus Christ, that Thou wast silent, and like a sheep for a victim wast being led, and didst not open before the shearer Thy mouth, and we thought Thee to be set in smiting and in grief, and knowing how to bear weakness?
Theodoret of Cyrus † AD 458 Counter-statements of Theodoret 1
… Therefore it was not the Christ who suffered, but the man assumed of us by God. Wherefore also the blessed Isaiah exclaims in his prophecy, “A man of sorrows and acquainted with grief.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
… His form was dishonoured and rejected among the sons of men,’ thus distinctly showing that the marks of indignity and the sufferings must be applied to the human but not to the divine. And immediately afterwards he adds ‘Being a man under stroke, and able to bear infirmity.’
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… a man approved of God among you by miracles and wonders and signs which God did by Him in the midst of you,” and the prophet Isaiah when predicting the sufferings of the Lord Christ, whom but just before he had called God, calls man in the passage “A man of sorrows and acquainted with grief.” “Surely he hath borne our griefs and carried our sorrows.”
53:4
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… hart, and the tongue of the dumb shall [speak] plainly, and the eyes of the blind shall be opened, and the ears of the deaf shall hear,” and that “the hands which hang down, and the feeble knees, shall be strengthened,” and that “the dead which are in the grave shall arise,” and that He Himself “shall take [upon Him] our weaknesses, and bear our sorrows,”
Tertullian † AD 220 The Five Books Against Marcion 3.17
… “For who is there among you,” says he, “that feareth the Lord, that obeyeth the voice of His Son?” And likewise as a healer: “For,” says he, “He hath taken away our infirmities, and carried our sorrows.”
Tertullian † AD 220 The Five Books Against Marcion 4.8
… In short, He did himself touch others, upon whom He laid His hands, which were capable of being felt, and conferred the blessings of healing, which were not less true, not less unimaginary, than were the hands wherewith He bestowed them. He was therefore the very Christ of Isaiah, the healer of our sicknesses.
St Hippolytus † AD 235 Against the Heresy of One Noetus 18
… For all these things has He finished for us, who for our sakes was made as we are. For “Himself hath borne our infirmities, and carried our diseases; and for our sakes He was afflicted,”
Origen † AD 254 Origen's Commentary on Matthew 12.29
… “for we saw Him, and He had no form nor beauty; but His form was dishonoured and defective compared with the sons of men; He was a man in affliction and toil, and acquainted with the enduring of sickness, because His face was turned away, He was dishonoured and not esteemed.” And it was necessary that He should come in such form that He might bear our sins
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 11
… nor are they the sign of the immutable Divinity, nor the index of a mere phantasm, nor do they mark the defect of human weakness; but the Word exhibited in Himself the exercise of the affections and susceptibilities proper to us, having endued Himself with our passibility, even as it is written, that “He hath borne our griefs, and carried our sorrows.”
Eusebius of Caesarea † AD 339 The Oration of Eusebius 15.12
… yet we accounted him to be in trouble, and in suffering, and in affliction. But he was wounded on account of our sins, and bruised because of our iniquities: the chastisement of our peace was upon him; and by his bruises we were healed. All we as sheep have gone astray; every one has gone astray in this way; and the Lord gave him up for our sins.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.47
… To this article of our faith the prophet bears witness when he says, He beareth our sins and grieveth for us: and we esteemed Him stricken, smitten, and afflicted: He was wounded for our transgressions and made weak for our sins
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.19
… hath made Him sin for us who knew no sin ,’ we do not simply conceive this, that whole Christ has become curse and sin, but that He has taken on Him the curse which lay against us (as the Apostle has said, ‘Has redeemed us from the curse,’ and ‘has carried,’ as Isaiah has said, ‘our sins,’ and as Peter has written, ‘has borne them in the body on the wood
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… And the Word bore the infirmities of the flesh, as His own, for His was the flesh; and the flesh ministered to the works of the Godhead, because the Godhead was in it, for the body was God’s . And well has the Prophet said ‘carried
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 20
… We are diligent in assembling ourselves together, for we were scattered in time past and were lost, and are found. We were far off, and are brought nigh, we were strangers, and have become His, Who suffered for us, and was nailed on the cross, Who bore our sins, as the prophet
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.34
… Rocks were rent, because of the spiritual Rock. Tombs were opened, and the dead arose, because of Him who was free among the dead ; He sent forth His prisoners out of the pit wherein is no water . Be not then ashamed of the Crucified, but be thou also bold to say, He beareth our sins, and endureth grief for us, and with His stripes we are healed
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and not only this, but also as giving life to all the circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order. And Immaculate and guileless, as being the Healer of faults, and of the defects and taints that come from sin. For though He both took on Him our sins and bare our diseases,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.7
54. Not Thy wounds, but mine, hurt Thee, Lord Jesus; not Thy death, but our weakness, even as the Prophet saith: “For He is afflicted for our sakes”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
121. But it is not enough to have brought us out of Egypt into freedom, and to have saved us from the house of bondage: a greater boon than this, Thou hast given Thyself for us. Thou wilt say then: “Have I not borne all your sufferings?
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.1.6
… Nor yet did He hunger because He was overcome by the weakness of the body, but by His hunger He proved that He had verily taken upon Himself a body; that so He might teach us that He had taken not only our body, but also the weaknesses of that body, even as it is written: “Surely He hath taken our infirmities and borne our sicknesses.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… “Seeing, then, that the sons have parts of flesh and blood, He too likewise was made to have part in the same, to the end that by death He might overthrow him who had the power of death.” Who, then, is He Who would have us to be partakers in His own flesh and blood? Surely the Son of God. How, save by means of the flesh, was He made partaker with us,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 27
… indicating the abundance of the proof we have, in every case, out of the Scriptures; such, that from the miracles themselves we have no more; and He saith, that Esaias also spake of these things; “He took our infirmities, and bare our sicknesses.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… and they have declared the works of God, and His doings they have perceived.” What is, “His doings they have perceived”? Was it, O Lord Jesus Christ, that Thou wast silent, and like a sheep for a victim wast being led, and didst not open before the shearer Thy mouth, and we thought Thee to be set in smiting and in grief,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.3
… but without the soul the body cannot. Why therefore should we not say that the Soul of Christ was full of the evils of humanity, though not of human sins? Another Prophet says of Him, that He grieved for us:
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
Orth. —Hear him then. He says “the expression ‘He was made Flesh’ seems to be parallel to His being said to have been made sin and a curse, not because the Lord was transmuted into these,—for how could He?—but because He accepted these when He took on Him our iniquities and bore our infirmities.”
53:5
St Barnabas † AD 61 The Epistle of Barnabas 5
… For it is written concerning Him, partly with reference to Israel, and partly to us; and [the Scripture] saith thus: “He was wounded for our transgressions, and bruised for our iniquities: with His stripes we are healed. He was brought as a sheep to the slaughter, and as a lamb which is dumb before its shearer.”
Tertullian † AD 220 The Five Books Against Marcion 4.21
… Never, therefore, could he have said, “Whosoever shall be ashamed of me.” But as for our Christ, He could do no otherwise than make such a declaration; “made” by the Father “a little lower than the angels,” “a worm and no man, a reproach of men, and despised of the people;” seeing that it was His will that “with His stripes we should be healed,”
Tertullian † AD 220 Against Praxeas 30
… This verity the apostle also perceived, when he writes to this effect: “If the Father spared not His own Son.” This did Isaiah before him likewise perceive, when he declared: “And the Lord hath delivered Him up for our offences.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “As a sheep He is led to the slaughter; and as a lamb before his shearer is dumb, so He opened not His mouth in His humility.” Him, moreover, when he described the blows and stripes of His scourgings: “By His bruises we were healed.”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
Wherefore, when it is said that He was “troubled in spirit,” that “He was sorrowful in soul,” that “He was wounded in body,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… And he said in that passage:— He came up as a little child before Him, and as a root from the dry ground . And in the end of the passage he said:— He shall be slain for our sins; He shall be humiliated for our iniquity; the chastisement of our peace is upon Him, and by His bruises shall we be healed .
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
9. For the sacrifice was not properly the setting to rights of Isaac, but of Abraham who also offered, and by that was tried. Thus God accepted the will of the offerer, but prevented that which was offered from being sacrificed. For the death of Isaac did not procure freedom to the world, but that of our Saviour alone, by whose stripes we all are healed
St Ambrose of Milan † AD 397 On the Holy Spirit 1.9
111. Who, then, is He by the wound of Whose stripes we are healed but Christ the Lord? of Whom the same Isaiah prophesied His stripes were our healing,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.5
55. Unless, peradventure, you thought it was weakness, you wretches, when you saw His wounds. Truly, they were wounds piercing His Body, but there was no weakness betokened by that wound, whence flowed the Life of all, and therefore was it that the prophet said: “By His stripes we are healed.”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool.” But Esaias also declares the cause; saying, “for the transgressions of my people is He brought to death,” and because all have strayed like sheep, therefore is he sacrificed.” Then also he adds mention of the result, saying “by his stripes we have all been healed:”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 35.7
… Let the book of Isaiah be produced by the Jews, and let us see if it is not there we read, “He was led as a sheep to be slaughtered, and as a lamb before his shearer was dumb, so He opened not His mouth. In humility His judgment was taken away; by His bruises we are healed: all we as sheep went astray, and He was delivered up for our sins.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.30
… nor should they be preached on in the church, for this reason, that nothing is recorded concerning them in the holy Scriptures; and because these things are above the knowledge of mankind and human capacity, and that no one can explain the Son’s generation, of which it is written, ‘And who shall declare his generation?’
53:6
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool.” But Esaias also declares the cause; saying, “for the transgressions of my people is He brought to death,” and because all have strayed like sheep, therefore is he sacrificed.”
St Jerome † AD 420 Against the Pelagians 2
liii. 6 . We have all gone astray like sheep.
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… Men must not be ungracious with God’s grace, mean with great things; [but be ever rising] from the less to the greater. The cry of the whole Church is, “I have gone astray like a lost sheep.” From all the members of Christ the voice is heard: “All we, as sheep, have gone astray; and He hath Himself been delivered up for our sins.”
53:7
St Ignatius of Antioch † AD 108 Epistle to the Antiochians 3
… and they shall call his name Immanuel.” And concerning the passion, “He was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, I also was an innocent lamb led to be sacrificed.”
St Justin Martyr † AD 165 Dialogue with Trypho 111
… And the blood of the passover, sprinkled on each man’s door-posts and lintel, delivered those who were saved in Egypt, when the first-born of the Egyptians were destroyed. For the passover was Christ, who was afterwards sacrificed, as also Isaiah said, ‘He was led as a sheep to the slaughter.’
St Justin Martyr † AD 165 Dialogue with Trypho 114
… And unless those who read perceive this art, they will not be able to follow the words of the prophets as they ought. For example’s sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, ‘He was led as a sheep to the slaughter, and like a lamb before the shearer,’
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.8
… Was it not He of whom the prophet spoke: “He was led as a sheep to the slaughter, and as a lamb dumb before the shearer, so He opened not the mouth?” “But who shall declare His nativity? for His life shall be taken away from the earth.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.23
2. For this reason, also, Philip, when he had discovered the eunuch of the Ethiopians’ queen reading these words which had been written: “He was led as a sheep to the slaughter; and as a lamb is dumb before the shearer, so He opened not His mouth: in His humiliation His judgment was taken away;”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.1
… the one, indeed, in which He became a man subject to stripes, and knowing what it is to bear infirmity, and sat upon the foal of an ass, and was a stone rejected by the builders, and was led as a sheep to the slaughter,
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
12. Some of them, moreover—[when they predicted that] as a weak and inglorious man, and as one who knew what it was to bear infirmity, and sitting upon the foal of an ass, He should come to Jerusalem; and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter;
Tertullian † AD 220 An Answer to the Jews 13
… for “in humility His judgment was taken away: His nativity, moreover, who shall declare?” Because no one at all of human beings was conscious of the nativity of Christ at His conception, when as the Virgin Mary was found pregnant by the word of God; and because “His life was to be taken from the land.”
Tertullian † AD 220 The Five Books Against Marcion 3.7
… We affirm that, as there are two conditions demonstrated by the prophets to belong to Christ, so these presignified the same number of advents; one, and that the first, was to be in lowliness, when He had to be led as a sheep to be slain as a victim, and to be as a lamb dumb before the shearer, not opening His mouth, and not fair to look upon.
Tertullian † AD 220 The Five Books Against Marcion 4.40
… Could it be that He was so fond of Jewish lamb? But was it not because He had to be “led like a lamb to the slaughter; and because, as a sheep before her shearers is dumb, so was He not to open His mouth,”
Tertullian † AD 220 The Five Books Against Marcion 4.42
… When, indeed, He was sent to Herod gratuitously by Pilate, the words of Hosea were accomplished, for he had prophesied of Christ: “And they shall carry Him bound as a present to the king.” Herod was “exceeding glad” when he saw Jesus, but he heard not a word from Him. For, “as a lamb before the shearer is dumb, so He opened not His mouth,”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… raged,” and in the person of Israel “the people imagined vain things;” “the kings of the earth” in Herod, and the rulers in Annas and Caiaphas, were gathered together “against the Lord, and against His anointed.” He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.”
Tertullian † AD 220 De Fuga in Persecutione 12
… you should ransom with money a man whom Christ has ransomed with His blood, how unworthy is it of God and His ways of acting, who spared not His own Son for you, that He might be made a curse for us, because cursed is he that hangeth on a tree, —Him who was led as a sheep to be a sacrifice, and just as a lamb before its shearer, so opened He not His mouth;
Origen † AD 254 Origen Against Celsus 2.59
… For He neither uttered nor committed anything that was improper, but was truly “led as a sheep to the slaughter, and was dumb as a lamb before the shearer;”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.35
… For the man “was led like a sheep to the slaughter, and as a lamb, dumb before his shearers,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.4
… I hear that some are puffed up and are arrogant, although it is written, “Be not high-minded, but fear: for if God spared not the natural branches, take heed lest He also spare not thee.” Our Lord “was led as a sheep to the slaughter; and as a lamb before her shearers is dumb, so He opened not His mouth.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.16
… because He did no wickedness, nor deceits with His mouth. Wherefore He shall gain many, and shall divide the spoils of the strong; because His soul was delivered up to death, and He was counted among transgressors. And He bare the sins of many, and was delivered for their offences.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… Nations that knew not Thee shall call upon Thee, and peoples that knew Thee not shall flee unto Thee.” It is the same that he refers to when, concerning His passion, he exclaims, saying: “As a sheep He is led to the slaughter; and as a lamb before his shearer is dumb, so He opened not His mouth in His humility.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 28
… and she conceived, and bare a son.” And when Christ had not yet made known the mind of the Father, it is said, “And His name shall be called the Angel of Great Counsel.” And when He had not yet suffered, he declared, “He is as a sheep led to the slaughter.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.13
… and who, as to the words, ‘He was led as a sheep to the slaughter
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.15
… For David and all the Prophets died, and the sepulchres of all are with you, but that Resurrection which has now taken place, has shewn that the scope of these passages is Jesus. For the crucifixion is denoted by ‘Ye shall see your Life hanging,’ and the wound in the side by the spear answers to ‘He was led as a sheep to the slaughter
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… ‘for the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty ;’—as we hear the sacred trumpet, no longer slaying a material lamb, but that true Lamb that was slain, even our Lord Jesus Christ; ‘Who was led as a sheep to the slaughter, and was dumb as a lamb before her shearers
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 6
… And, being restrained from sacrificing Isaac, he saw the Messiah in the ram , which was offered up instead as a sacrifice to God. The patriarch was tried, through Isaac, not however that he was sacrificed, but He who was pointed out in Isaiah; ‘He shall be led as a lamb to the slaughter, and as a sheep before her shearers he shall be speechless
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.115
… Therefore I was not rebellious, neither turned away back, saith my Lord, when, instead of being called to rule, He was led, as a sheep to the slaughter;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
… He prays, but He hears prayer. He weeps, but He causes tears to cease. He asks where Lazarus was laid, for He was Man; but He raises Lazarus, for He was God. He is sold, and very cheap, for it is only for thirty pieces of silver; but He redeems the world, and that at a great price, for the Price was His own blood. As a sheep He is led to the slaughter,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… and you must exalt the adversary above the Majesty of Jesus, because he is called a great Mountain, and Leviathan and King of that which lives in the water, whereas Christ is called the Lamb,
St Gregory of Nazianzus † AD 389 Letters on the Apollinarian Controversy 101
… And so the passage, The Word was made Flesh, seems to me to be equivalent to that in which it is said that He was made sin, or a curse for us; not that the Lord was transformed into either of these, how could He be? But because by taking them upon Him He took away our sins and bore our iniquities.
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
… Yet in respect of His humanity He is less—and still you wonder that speaking in the person of a man He called the Father greater than Himself, when in the person of a man He called Himself a worm, and not a man, saying: “But I am a worm, and no man;” and again: “He was led as a sheep to the slaughter.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 63.24
… except perchance he reckons himself amongst those which know their Owner, and wishes to company with the ass which does not shun the crib of Christ; and that Sheep is his portion which was led to the slaughter, and that Lamb which was dumb before the shearer, and opened not His mouth,
St John Chrysostom † AD 407 Against Marcionists and Manichæans 1
… gave me vinegar to drink.” And again another one says that they smote him with a spear, for “they shall look on Him whom they pierced.” Esaias again in another fashion predicting the cross said “He was led as a sheep to the slaughter, and as a lamb before his shearer is dumb, so openeth he not his mouth.” “In his humiliation his judgment was taken away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… And how was this man greater than a prophet, who knew not even what the prophets knew? For that he was greater than a prophet, even Christ Himself bare record, but that the prophets knew of the passion is surely plain to every one. For so Isaiah saith, “He is brought as a lamb to the slaughter, and as a sheep before her shearer is dumb.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
For of the salvation wrought for us, and of our common freedom, and of the goodness of our Lord, this is the sign. “For as a sheep was He led to the slaughter.”
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… but he was even bound and lifted up and laid upon it, and endured all in silence, like a lamb, yea, rather like the common Lord of all. For of Him he both imitated the gentleness, and kept to the type. For “He was led like a lamb to the slaughter, and as a sheep dumb before his shearer.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 13
… for he does not say, “shall be,” but “was.” Because this is a custom among the prophets of old, to speak of the future as of the past. Thus Isaiah speaking of His slaughter does not say, “He shall be led (which would have denoted futurity) as a sheep to the slaughter”; but “He was led as a sheep to the slaughter” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 68
… Who is this Son of Man?” Even they then knew that Christ was some Immortal One, and had life without end. And therefore they also knew what He meant; for often in Scripture the Passion and the Resurrection are mentioned in the same place. Thus Isaiah puts them together, saying, “He was led as a sheep to the slaughter” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 84
… While they held this dialogue one with the other, He held His peace, fulfilling that saying of the Prophet, that “He openeth not his mouth: in His humiliation His judgment was taken away.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 22
… In the Psalms it is written, “I became as a man that heareth not, and in whose mouth are no reproofs.” And again, “I was as a deaf man, and heard not, and as one that is dumb and openeth not his mouth.” And again another Prophet saith, “As a lamb before her shearer, so He opened not His mouth. In His humiliation His judgment was taken away.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.29
… The lamb is slain, the passover is celebrated, and after 50 days the Law is given, which inspires fear, written by the finger of God. Christ is slain, being led as a lamb to the slaughter as Isaiah testifies;
St Augustine of Hippo † AD 430 City of God 20.24
… He, I say, shall come manifestly, and shall not keep silence, that is, shall make Himself known by His voice of judgment, who before, when he came hiddenly, was silent before His judge when He was led as a sheep to the slaughter, and, as a lamb before the shearer, opened not His mouth as we read that it was prophesied of Him by Isaiah,
St Augustine of Hippo † AD 430 City of God 20.30
… and yet we should not have understood that it was Jesus Christ had He not added, “And now the Lord God and His Spirit hath sent me.” For He said this with reference to the form of a servant, speaking of a future event as if it were past, as in the same prophet we read, “He was led as a sheep to the slaughter,”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 20
… For surely prophecy speaks with the utmost plainness of the Lord Jesus Christ, when it says that “He was led as a lamb to the slaughter.”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.13
… If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides not in Christ, because he walks not as Christ did. He did no sin, neither was any guile found in His mouth; who, when He was reviled, reviled not again; and as a lamb before its shearer is dumb, so He opened not His mouth;
St Augustine of Hippo † AD 430 A Treatise on the Spirit and the Letter 28
… reckoned from the celebration of the Passover (which was ordered by Moses to be offered by slaying the typical lamb, to signify, indeed, the future death of the Lord) to the day when Moses received the law written on the tables of stone by the finger of God, so, in like manner, from the death and resurrection of Him who was led as a lamb to the slaughter,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 4
… It would not have been said, “He will come manifestly,” unless at first He had come concealed; nor would it have been said, “He shall not keep silence,” unless He had first kept silence. How was He silent? Interrogate Isaiah: “He was brought as a sheep to the slaughter, and as a lamb before his shearer was dumb, so He opened not His mouth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 28.6
… “God,” saith the psalm, “will come manifest, our God, and He will not be silent.” What is “shall come manifest”? Because He came concealed. Then He will not be silent; for when He came concealed, “He was led as a sheep to the slaughter; and as a lamb before its shearer, He opened not His mouth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 37.10
… “And will not be silent:” why this “will not be silent”? Because at first He did keep silence. When? When He was judged; that this, too, might be fulfilled which the prophet had foretold: “As a sheep He was led to the slaughter, and as a lamb before his shearer is dumb, so He opened not His mouth.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.3
… True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: “I am the good Shepherd.” Where is He a sheep? Ask the prophet: “He was led as a sheep to the slaughter.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.2
… that the sign might pass away, and the truth be retained. The Jews therefore held the passover in a shadowy form, but we in the light. For what need was there that the Lord should command them to slay a sheep on the very day of the feast, save only because of Him it was prophesied, “He is led as a sheep to the slaughter”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 55.1
… but in its own language, that is, in Hebrew, pascha means passover; because the pascha was then celebrated for the first time by God’s people, when, in their flight from Egypt, they passed over the Red Sea. And now that prophetic emblem is fulfilled in truth, when Christ is led as a sheep to the slaughter,
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 116.4
… so that it was not in vain that the prophecy regarding Him had preceded, “As the lamb before its shearer was dumb, so He opened not His mouth,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 120.3
… Whence “our passover has been offered, even Christ,” of whom the prophet Isaiah also had predicted, “He shall be led as a lamb to the slaughter.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 29.6
6. “And shall bruise them as the calf of Libanus” ( ver. 6 ). And when their proud exaltation hath been cut off, He will lay them low after the imitation of His Own humility, who like a calf was led to slaughter
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.19
… Yet when He suffered, He said none of these things; not that He had not what to say, but He waited for them to fulfil all things, and that all the prophecies might be fulfilled of Him, of whom it had been said, “And as a sheep before her shearer is dumb, so openeth He not His mouth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.12
… confessing everything, concealing nothing; prepared for everything, shrinking from nothing. Marvellous “meekness”! This did the body of Christ, by its Head it learned. He was first “led as a sheep to the slaughter, and as a lamb before his shearer is dumb, even so opened not His mouth;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… and when He thirsted, and when fatigued He sat, and when with wearied body He slept, and when taken, and when scourged, and when standing before the judge, and when He made answer to him in his pride, “Thou couldest have no power against Me, except it had been given thee from above;” and while led as a victim “before His shearer He opened not His mouth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.14
… “And every man feared: and they declared the works of God.”…“And every man hath feared: and they have declared the works of God, and His doings they have perceived.” What is, “His doings they have perceived”? Was it, O Lord Jesus Christ, that Thou wast silent, and like a sheep for a victim wast being led, and didst not open before the shearer Thy mouth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.38
… “behold, He shall give His voice, the voice of power.” He that like a lamb before the shearer of Him was without voice,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.7
… He answered not to them a word, in order that there might be fulfilled that which in another Psalm hath been said, “I have become as it were a man not hearing, and having not in his mouth reproofs.” And that which in Isaiah hath been prophesied, “like a sheep to be sacrificed He was led, and like a lamb before one shearing Him, so He opened not His mouth.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.27
… For such is the madness of men; as if we said that a creature should be worshipped, when it is said, the sun is an emblem of Christ. Then worship the rock also, for it also is a type of Christ. “He was brought as a lamb to the slaughter:”
John Cassian † AD 435 The Conferences of John Cassian 9.34
… O My God, I am willing.” For even if we read of the Father: “For God so loved the world that He gave His only begotten Son,” we find none the less of the Son: “Who gave Himself for our sins.” And as it is said of the One: “Who spared not His own Son, but gave Him for all of us,” so it is written of the other: “He was offered because He Himself willed it.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —Because John called the Lord “a lamb,” and Isaiah called Him “lamb” and “sheep.”
53:8
St Barnabas † AD 61 The Epistle of Barnabas 5
… The Son of God therefore came in the flesh with this view, that He might bring to a head the sum of their sins who had persecuted His prophets to the death. For this purpose, then, He endured. For God saith, “The stroke of his flesh is from them;”
St Justin Martyr † AD 165 The First Apology 51
… And He shall bear our iniquities. Therefore He shall inherit many, and He shall divide the spoil of the strong; because His soul was delivered to death: and He was numbered with the transgressors; and He bare the sins of many, and He was delivered up for their transgressions.”
St Justin Martyr † AD 165 Dialogue with Trypho 43
… But since the mystery of His birth now demands our attention I shall speak of it. Isaiah then asserted in regard to the generation of Christ, that it could not be declared by man, in words already quoted: ‘Who shall declare His generation? for His life is taken from the earth: for the transgressions of my people was He led to death.’
St Justin Martyr † AD 165 Dialogue with Trypho 63
… which, by recalling and expounding for your sakes, I shall endeavour to lead you to agree with me also about this matter. The passage, then, which Isaiah records, ‘Who shall declare His generation? for His life is taken away from the earth,’
St Justin Martyr † AD 165 Dialogue with Trypho 118
… And I have explained that the Lord swore, ‘after the order of Melchizedek,’ and what this prediction means; and the prophecy of Isaiah which says, ‘His burial is taken away from the midst,’
St Irenaeus of Lyons † AD 202 Against Heresies 2.28.5
… So, again, with respect to Logos, when one attributes to him the third place of production from the Father; on which supposition he is ignorant of His greatness; and thus Logos has been far separated from God. As for the prophet, he declares respecting Him, “Who shall describe His generation?”
St Irenaeus of Lyons † AD 202 Against Heresies 3.19.2
2. For this reason [it is, said], “Who shall declare His generation?”
Tertullian † AD 220 An Answer to the Jews 10
… For I desire to show, in one utterance of Isaiah, His death , and passion , and sepulture . “By the crimes,” he says, “of my people was He led unto death; and I will give the evil for His sepulture, and the rich for His death, because He did not wickedness, nor was guile found in his mouth; and God willed to redeem His soul from death,”
Tertullian † AD 220 The Five Books Against Marcion 3.7
… He is even a man, says Jeremiah, and who shall recognise Him. Therefore, asks Isaiah, “who shall declare His generation?”
St Hippolytus † AD 235 The Refutation of All Heresies 5.2
… For since the foundation of the doctrine with them is the man Adam, and they say that concerning him it has been written, “Who shall declare his generation?”
St Gregory Thaumaturgus † AD 270 Twelve Topics on the Faith 12
… for this is a great mystery, as it is written, “Who shall declare His generation? for His life is taken from the earth.”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.5
… Concerning which the Spirit of prophecy says, “Who shall declare his generation?”
St Alexander of Alexandria † AD 326 Epistles on the Arian Heresy and the Deposition of Arius 1.12
… And in one Lord Jesus Christ, the only-begotten Son of God; not begotten of things which are not, but of Him who is the Father; not in a corporeal manner, by excision or division as Sabellius and Valentinus thought, but in a certain inexplicable and unspeakable manner, according to the words of the prophet cited above: “Who shall declare His generation?”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.2.2
2. No language is sufficient to express the origin and the worth, the being and the nature of Christ. Wherefore also the divine Spirit says in the prophecies, “Who shall declare his generation?”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
… Nor ought any exposition to be made of them for the reason and consideration that they are not contained in the divine Scriptures, and that they are above man’s understanding, nor can any man declare the birth of the Son, of whom it is written, Who shall declare His generation
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.10
… Hear in these words the Son, the Image, the Wisdom, the Power, the Glory of God. Next mark the Holy Ghost proclaiming Who shall declare His generation
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 2.21
21. This Life is the Light of men, the Light which lightens the darkness. To comfort us for that powerlessness to describe His generation of which the prophet speaks
St Athanasius of Alexandria † AD 373 Expositio Fidei. (Statement of Faith.) 1
… v. 20 ): Almighty of Almighty. For all things which the Father rules and sways, the Son rules and sways likewise: wholly from the Whole, being like the Father as the Lord says, ‘he that hath seen Me hath seen the Father’ ( Joh. xiv. 9 ). But He was begotten ineffably and incomprehensibly, for ‘who shall declare his generation?’ (
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… and because no one can declare the Son’s generation, as it is written, ‘Who shall declare His generation’ (
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 8
How meek art Thou! How mighty art Thou, O Child! Thy judgment is mighty, Thy love is sweet! Who can stand against Thee? Thy Father is in Heaven, Thy Mother is on earth; who shall declare Thee?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.5
… Two fathers He hath: one, David, according to the flesh, and one, God, His Father in a Divine manner . As the Son of David, He is subject to time, and to handling, and to genealogical descent: but as Son according to the Godhead , He is subject neither to time nor to place, nor to genealogical descent: for His generation who shall declare
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.34
… Be not then ashamed of the Crucified, but be thou also bold to say, He beareth our sins, and endureth grief for us, and with His stripes we are healed . Let us not be unthankful to our Benefactor. And again; for the transgression of my people was He led to death; and I will give the wicked for His burial, and the rich for His death
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
89. We read that the Son is begotten, inasmuch as the Father saith: “I brought thee forth from the womb before the morning star.” We read of the “first-born” Son, of the “only-begotten” —first-born, because there is none before Him; only-begotten, because there is none after Him. Again, we read: “Who shall declare His generation?”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.11
… or mother, without history of his descent, without beginning and without end,” in order to show beforehand the coming into this world of the eternal Son of God, Who likewise was incarnate and then brought forth without any father, begotten as God without mother, and was without history of descent, for it is written: “His generation who shall declare?”
St Ambrose of Milan † AD 397 Concerning Virgins 1.1.4
… And if the name John restored speech to his father, I, too, ought not to despair that although dumb I may yet receive speech, if I speak of Christ, of Whom, according to the prophet’s word: “Who shall declare the generation?”
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… “God has gone up with a merry noise, the Lord with the sound of the trump.” And the session on the right hand: “The Lord said to my Lord sit thou on my right hand until I make thy foes thy footstool.” But Esaias also declares the cause; saying, “for the transgressions of my people is He brought to death,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 2
… or rather not even this which cometh after, for it is unutterable, and unspeakable. And before me the Prophet Esaias hath told thee this; where when proclaiming His passion, and His great care for the world, and admiring who He was, and what He became, and whither He descended, he cried out loud and clear, saying thus, “Who shall declare His generation?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… “For,” saith he, “He was numbered with the transgressors.” And not this only, but that He should not even plead for Himself; “For this man,” he saith, “openeth not His mouth:” and that He should be unjustly condemned; “For in His humiliation,” saith he, “His judgment was taken away.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 82
… for He was not now likely to persuade them. Even as the prophet declaring this self-same thing from of old, said, “In His humiliation His judgment was taken away.”
St John Chrysostom † AD 407 Homilies on First Corinthians 38
Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, “His life is taken from the earth,” (
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.10
… I presume this is the lassitude about which he tells us that he is exhausted with his thirty-years journey and cannot come to Rome. There are a great many things of which we are all ignorant; but we do not ask for witnesses of our ignorance. As to the Father, Son and Holy Ghost, as to the nativity of our Lord and Saviour, about which Isaiah cries,
St Jerome † AD 420 To Pammachius against John of Jerusalem 10
… What of Isaiah, who pointed beforehand to the Virgin? That single thing was too much for him, and he says,
St Augustine of Hippo † AD 430 On the Creed 8
… because no man begins with being perfect. As for the Son of God, indeed, He could be born perfect, because He was begotten without time, coeternal with the Father, long before all things, not in age, but in eternity. He then was begotten coeternal, of which generation the Prophet said, “His generation who shall declare?”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.1
… For that heavenly and eternal generation, in virtue of which He is the only-begotten Son of God, before every creature, because all things were made by Him, is so ineffable, that it is of it that the word of the prophet must be understood when he says, “Who shall declare His generation?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.17
… for, as another Prophet saith, “there shall be taken away from the earth the life of Him.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 110.10
… yet it is said, “He who is in the bosom of the Father, hath declared Him.” But that which is the womb, is the bosom also: both bosom and womb are put for a secret place. What meaneth, “from the womb”? From what is secret, from what is hidden; from Myself, from My substance; this is the meaning of “from the womb;” for, “Who shall declare His generation?”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.15
… For according to the Evangelist He has a genealogy “without father,” when born in the flesh: and according to the Apostle, the Lord has not, when begotten in His Divine nature “without mother;” as Isaiah says: “But who shall declare His generation?”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.3
… yet not after the manner of material bodies, by severance or emanation, as Sabellius and Valentinus taught; but in an inexpressible and inexplicable manner, according to the saying which we quoted above, ‘ Who shall declare His generation
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
Orth. —And yet, as the generation He has of the Father is ineffable, He is spoken of as “without descent.” “Who” says the prophet “shall declare His generation?”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
Thus he has stated the same Christ to be of the Jews according to the flesh, and God over all as God. Similarly the prophet Isaiah writes “A man of sorrows and acquainted with grief.…Surely He hath borne our griefs and carried our sorrows,” and shortly afterwards he says “Who shall declare His generation?”
Pope St Leo I the Great † AD 461 Sermons 23
… but as yonder visible light affords pleasure to eyes that are unimpaired, so to sound hearts does the Saviour’s nativity give eternal joy; and we must not keep silent about it, though we cannot treat of it as we ought. For we believe that what Isaiah says, “who shall declare his generation
53:9
St Justin Martyr † AD 165 Dialogue with Trypho 97
… ‘I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.’ And that He would rise again, Isaiah himself said: ‘His burial has been taken away from the midst, and I will give the rich for His death.’
Tertullian † AD 220 An Answer to the Jews 10
… On the other hand, Christ, who spoke not guile from His mouth,
Tertullian † AD 220 The Five Books Against Marcion 3.23
… there were given to Him both “the wicked for His burial,” even those who had strenuously maintained that His corpse had been stolen, “and the rich for His death,”
St Hippolytus † AD 235 On the Psalms 1.6
… And again, an instrument having the source of its melodious sound in its upper parts, may be taken as like the body of Christ and His saints—the only instrument that maintains rectitude; “for He did no sin, neither was guile found in his mouth.”
Origen † AD 254 Origen De Principiis 2.6.4
… in it, according to the saying of the apostle, “In whom dwelt all the fulness of the Godhead bodily.” Finally, on this account he has not only said, “Thou hast loved righteousness;” but he adds, “and Thou hast hated wickedness.” For to have hated wickedness is what the Scripture says of Him, that “He did no sin, neither was any guile found in His mouth,”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… for in His burial He made peace between heaven and earth, bringing sinners unto God: and, that the righteous is taken out of the way of unrighteousness : and, His burial shall be in peace : and, I will give the wicked for His burial
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 16
… For that He did fulfill it all, hear what He saith to John, “For thus it becometh us to fulfill all righteousness.” And to the Jews also He said, “Which of you convinceth me of sin.” And to His disciples again, “The prince of this world cometh, and findeth nothing in me.” And the prophet too from the first had said that “He did no sin.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 9
… The fact is, that each one of such passages is accompanied with many accusations, and with mention of the punishment in store for them [as]; “I will deliver up,” says one, “the wicked in requital for His grave, and the rich in return for His death.” (
St John Chrysostom † AD 407 Commentary on Galatians 3
… It was like an innocent man’s undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For, “He had done no violence neither was any deceit in His mouth.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 11
… “He was justified in the Spirit.” As it is said, “Wisdom is justified of her children,” or because He practiced no guile, as the Prophet says, “Because he had done no violence, neither was guile found in his mouth.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 53
… not allowed you even to serve Him as hitherto, then ye shall know that He doth this to avenge Me, and because He is wroth with those who would not hear Me.” As though He had said, “Had I been an enemy and a stranger to God, He would not have stirred up such wrath against you.” This also Esaias declareth, “He shall give the wicked in return for His burial” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 27
… Here are yet others, “The righteous hath been taken away from beholding iniquity, and his place is in peace.” And in another place, “I will give the malignant for his burial;”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 3.13
… We give our opponent the option to choose which alternative he likes. Does he abide in Christ, or does he not? If he does, then, let him walk like Christ. If, however, it is a rash thing to undertake to resemble the excellences of Christ, he abides not in Christ, because he walks not as Christ did. He did no sin, neither was any guile found in His mouth;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 38.18
… You know how atrocious false-witness was borne against the Lord, before He suffered. You know how atrocious false-witness was borne against Him, even after His resurrection. For those soldiers who watched His sepulchre of whom Isaiah spake, “I will appoint the wicked for His burial”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.27
Since our Lord Jesus Christ was without sin ( for He committed no sin, He Who took away the sin of the world, nor was there any deceit found in His mouth
53:10
Aphrahat † AD 346 Aphrahat: Select Demonstrations 17.10
… and have added to the affliction of Him that was slain. For they added many (afflictions) to Him, much that was not written concerning Him, cursings and revilings, such as the Scripture could not reveal, for their revilings were hateful. But, however, the Lord was pleased to humiliate Him and afflict Him.
53:11
Mathetes † fl. AD 130 Epistle to Diognetus 9
… and when the time had come which God had before appointed for manifesting His own kindness and power, how the one love of God, through exceeding regard for men, did not regard us with hatred, nor thrust us away, nor remember our iniquity against us, but showed great long-suffering, and bore with us,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
53:12
Tertullian † AD 220 An Answer to the Jews 10
… He says again, moreover: “His sepulture hath been taken away from the midst.” For neither was He buried except He were dead, nor was His sepulture removed from the midst except through His resurrection. Finally, he subjoins: “Therefore He shall have many for an heritage, and of many shall He divide spoils:”
Tertullian † AD 220 The Five Books Against Marcion 3.19
… Then, finally, he added: “Therefore He shall have many for his inheritance, and He shall divide the spoil of the many, because He poured out His soul unto death.”
Tertullian † AD 220 The Five Books Against Marcion 4.10
… In like manner, you should also recognise Christ in the same prophet as the forgiver of sins. “For,” he says, “He shall remit to many their sins, and shall Himself take away our sins.”
Tertullian † AD 220 On the Resurrection of the Flesh 20
… gathered together “against the Lord, and against His anointed.” He, again, was “led as a sheep to the slaughter, and as a sheep before the shearer,” that is, Herod, “is dumb, so He opened not His mouth.” “He gave His back to scourges, and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;”
Origen † AD 254 Origen Against Celsus 8.54
… who justly suffer punishment for their crimes, and does not shrink from placing so laudable a purpose as that which we set before us upon the same level with the obstinacy of criminals, he makes himself the brother and companion of those who accounted Jesus among criminals, fulfilling the Scripture, which saith, “He was numbered with transgressors.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.10
… For Christ sitteth at the right hand of His Father, and Christ dwelleth among men . He is sufficient above and beneath, by the wisdom of His Father. And He dwells in many, though He is one, and all the faithful each by each He overshadows from Himself, and fails not, as it is written:— I will divide Him among many .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.30
30. Concerning the robbers who were crucified with Him, it is written, And He was numbered with the transgressors
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
XXIV. If you are a Simon of Cyrene, take up the Cross and follow. If you are crucified with Him as a robber, acknowledge God as a penitent robber. If even He was numbered among the transgressors
St John Chrysostom † AD 407 Against Marcionists and Manichæans 2
… saying, “for the transgressions of my people is He brought to death,” and because all have strayed like sheep, therefore is he sacrificed.” Then also he adds mention of the result, saying “by his stripes we have all been healed:” and “he hath borne the sins of many.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
And these things the prophets proclaim every day, each of them in a different way publishing this glorious triumph. For one saith, “Thou hast gone up on high, Thou hast led captivity captive, and hast received gifts amongst men.” And, “The Lord strong and mighty in battle.” And another saith, “He shall divide the spoils of the strong.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… “For,” saith he, “He was numbered with the transgressors.”
St John Chrysostom † AD 407 Homilies on Philippians 7
… For this cause two robbers were crucified with Him, and He in the midst, that He might share their ill repute, and that the Scripture might be fulfilled, “And he was numbered with the transgressors.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… What matter if the Jews did these things with a different intent. They crucified Him too with thieves, in this also unintentionally fulfilling prophecy; for what they did for insult contributed to the truth, that thou mayest learn how great is its power, since the Prophet had foretold of old, that “He was numbered with the transgressors.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 31.11
… when He shall be seen by all, He who was then not seen by some, by some was seen; when He shall come to judge who came to be judged; when He shall come to distinguish who came not to be distinguish ed. For Christ was not discerned by the ungodly, but was condemned with the ungodly; for it was said concerning Him, “He was accounted among the wicked.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 117.3
… where they crucified Him, and two others with Him on either side one, and Jesus in the midst.” These two, as we have learned in the narrative of the other evangelists, were thieves with whom He was crucified, and between whom He was fixed, whereof the prophecy sent before had declared, “And He was numbered among the transgressors.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 83.2
2. The people of God, then, in this Psalm saith, “O God, who shall be like unto Thee?” ( ver. 1 ). Which I suppose to be more fitly taken of Christ, because, being made in the likeness of men, He was thought by those by whom He was despised to be comparable to other men: for He was even “reckoned among the unrighteous,”
53:1
1. WHO HAS BELIEVED OUR REPORT? — First, these can be taken as the words of one who is marveling, as if to say: Who will believe so stupendous a transformation of Christ? who will believe that his fame will be the glory which I predicted at the end of the preceding chapter, if he hears those things which in this chapter I describe concerning his torments and reproaches? Second, as the words of one who is grieving, as if to say: How few, especially the Jews, will believe these oracles of mine and my followers the Apostles, when they themselves shall preach these very things in the world, namely, that Jesus Christ alone crucified is their Messiah, and the redeemer and savior of the world! Thus St. John explains this passage, cap. XII, 38, and St. Paul, Rom. X, 16. Likewise St. Jerome, Augustine, Chrysostom, Origen and others throughout. Note: Report is put metonymically for the thing and the word, namely a prophecy, or preaching heard, either which Isaiah and the Apostles heard and received from God, which in turn the Jews and Gentiles heard from them. Moreover Isaiah speaks in the person both of himself and of the Apostles: for he looks back to that passage of the preceding chapter, vers. 7: "How beautiful upon the mountains are the feet of him that bringeth good tidings, and preacheth peace!" etc. AND THE ARM OF THE LORD TO WHOM HAS IT BEEN REVEALED? — "The arm of the Lord," say St. Augustine, sermon Against the Arians, Cyril and Tertullian, lib. I Against Praxeas, cap. XIII, is Christ the Son of God, who proceeds from the Father, as an arm from the body consubstantial with it; or (which comes to the same thing) is the power which God shows in Christ, and the strength which He communicated to Christ and to his passion, sorrows and death. Thus St. Jerome, as if to say: Christ's sorrows, reproaches and cross will seem to men signs of the utmost weakness; but God will show them to be his arm, and his strength, by which He will subject the whole world to Christ and to Christ's cross. Who will believe this? who will believe that a crucified man is God almighty, is the Messiah? who will believe that a crucified man, by the virtue of the cross, will rule the world, to be adored by kings and monarchs, and by the whole world? To this St. Paul alludes, I Cor. I, 23, and elsewhere, where he calls Christ and his cross the power of God, that is strength and wisdom: "We preach, says he, Christ crucified; to the Jews indeed a stumbling block, and to the Gentiles foolishness; but to them that are called, both Jews and Greeks, Christ the power of God, and the wisdom of God."
53:2
2. AND IT SHALL GROW UP (that is, shall sprout, shall shoot forth, shall increase) AS A TENDER PLANT BEFORE HIM. — "And" is causal, signifying because: for it gives the reason why these things appear so wonderful, and why so few are going to believe in Christ, namely because they will see him humble, abject and afflicted. For "tender plant" in Hebrew it is יונק ionec, that is, suckling, namely a child, or an infant sucking at the breast; whence the Septuagint for "tender plant" translate "infant." But ionec is transferred metaphorically to plants and shrubs, and then signifies a tender shoot, which as it were suckling draws and sucks the sap from the root or tree. Just as therefore mighty men, the wealthy and the splendid are compared to tall cedars and oaks, as is evident concerning Nebuchadnezzar, Daniel IV, 17, and concerning Jehoiakim, Jeremiah XXII, 15 and 23; so Christ poor and abject is compared to a tender shrub, or shoot. Whence Sanchez by "tender plant" understands the tamarisk, for this is humble, and has no beauty, and grows in deserts: wherefore it is a symbol of a poor and abject man, as is evident Jeremiah XVII, 6: "It shall be like the tamarisk in the desert." But the Hebrew ionec, which our translator renders "tender plant," is a general name, and applies both to the shoots of other trees and plants, and to the tamarisk, and signifies first, the childhood and infancy of Christ; secondly, the slenderness, weakness and abjection. Whence Theodotion, in Eusebius, III Demonstr. cap. II, translates: It shall grow up as a suckling child before him. Thus also Aquila translates; the Septuagint also translate: We have announced before him as a child; or, as Tertullian, lib. III Against Marcion. cap. XVII, reads, as a little one, that is to say, We Apostles preached God made a child for man. Thus indeed St. John begins and intones: "In the beginning was the Word, and the Word was with God, and God was the Word, etc. And the Word was made flesh." Our translator however, with Symmachus, better renders the Hebrew ionec as "tender plant": for the Prophet compares Christ to a plant sprouting and growing, for it follows: "And as a root out of a thirsty ground." The sense therefore is, that is to say, Christ shall be born a little one, and shall sprout forth as a tender plant from a single tree, that is from a single virgin mother (without the seed of man, says Origen, hom. 47 in Gen.), but thirsty, or dry, that is poor, wretched, squalid; and thus for thirty years he shall grow, and shall live humble and obscure, as the son of a carpenter, having nothing beautiful, nothing illustrious or magnificent. Whence he himself explains this by adding: "There is no beauty in him, nor comeliness." He begins from the abject and wonderful nativity of Christ, from which he passes to his passion, more abject and wonderful. Some note: Just as a cut shrub grows more, so Christ cut off in death, sprouting forth again through resurrection, grew much more. BEFORE HIM. — First, namely before Israel, before the Jews themselves, says Forerius. Second, Sanchez, before him, that is before himself: for the Hebrew לפניו lephanav can be translated, as to appearance, or as to his face, that is to say, Christ will be in appearance as it were a tender plant, or will have the appearance of a tender plant: or, before him, he says, or before himself, that is in his own opinion and estimation. Christ will be humble, and will esteem himself to be as it were a tender plant. Third, more simply and plainly, before him, namely before the Lord, for the arm of the Lord went before; the pronoun therefore "him" refers back to the Lord: whence the Septuagint translate, in his sight. Moreover by this it signifies, that this tender plant lacking seed and father, grew by the power of the Lord, or with the Lord working; namely that Christ was conceived of the Virgin and born of the Holy Spirit. Thus Hugo and Dionysius. AND AS A ROOT OUT OF A THIRSTY GROUND. — First, "root," that is a shoot sprouting from the root by metonymy: in Hebrew it is, out of a ground of dryness, that is dry; for such a ground thirsts for moisture. This root therefore, equally as its shoot sprung forth, came from dry and squalid ground, and therefore both itself and its shoot was dry and squalid: namely, this root is the Blessed Virgin poor and abject, and espoused to a carpenter, from whom Christ being born poor and abject was despised by the Jews. Second, St. Jerome, Procopius, Cyril and Augustine cited above: The womb, they say, of the virgin is called a thirsty ground, because it was not moistened and defiled by any human seed; whence Aquila translates, out of a pathless ground: which Eusebius, lib. III Demonstr. cap. II, explains, out of the Blessed Virgin. THERE IS NO BEAUTY IN HIM, NOR COMELINESS. — The Arabic translator renders it: He has no appearance, nor beauty, or brightness, comeliness, form. The sense is, just as a shoot growing in a dry place is withered, has no beauty nor comeliness; so also Christ being born, living and conversing in this world, displayed nothing noble, rich, refined, or splendid before the world, but lived an ignoble, meager and laborious life in the work of a craftsman. This is what He Himself says: "I am poor, and in labors from my youth." Thus St. Chrysostom on that passage of Psalm XLIV: "Beautiful in form above the sons of men," vol. I. Secondly, in the passion there was no beauty in Him, nor comeliness, because He was disfigured by scourges, bruises and wounds. Whence then He did not have that beauty of His by which He is equal to the Father, which He displayed in the transfiguration, as Tertullian says, lib. III Against Marcion, cap. VII and XVII. Thus also St. Augustine, homily on this saying of Isaiah, which is 36 among the homilies, vol. X and lib. I On the Harmony of the Gospels, cap. XXXI, and Origen on cap. X to the Romans. See Hector Pinto meditating and weighing these things piously at this place. Hear also St. Bernard, serm. 28 in the Canticles: "Beautiful in form above the sons of men, in order to illuminate the sons of men, is darkened in the passion, disfigured on the cross, grows pale in death, has altogether no beauty nor comeliness in Him, so that He might acquire for Himself a beautiful and comely spouse, the Church without spot and without wrinkle." AND WE SAW HIM, AND THERE WAS NO BEAUTY. — That is, He was not worth looking upon, He had nothing worthy of sight, which would draw or turn the eyes of those beholding to Himself: but He was "despised," as follows. See Canon. XXXVIII. Whence the Septuagint translates, He had no beauty, nor comeliness. Moreover this was true in Christ, both throughout His whole life, and especially in the passion, when His face was fouled and disfigured by spittings, blows, welts, sweat and blood flowing from His head pierced by the crown of thorns. AND WE DESIRED HIM, — namely we Prophets and Apostles: because although we saw Him disfigured, we nevertheless knew that He would be the savior of the world. Secondly, Leo Castrius, Salmeron, and from them Sanchez aptly repeat the negation "not," which preceded; for this is familiar to the Hebrews, that is to say, We did not desire to look upon and behold Him, because "there was no beauty in Him," that is to say, There was no beauty in Him desirable, which would stir men to desire and behold Him. Whence Symmachus and Vatablus translate: No form in Him, no dignity that we should see Him, nor appearance that we should desire Him. Wherefore Forerius our man, "and we desired Him," thus also expounds it, that is to say, That we should desire, or seek Him. For since the Jews were avaricious, the poverty of Christ was ugly to them; since they were desirous of glory, and most ambitious of honor, the vileness and humility of Christ was ugly to them. Symbolically, St. Augustine in Psalm XLIV, in the exposition of the title: "Christ crucified," he says, "appears to the Jews to be a scandal, to the Gentiles foolishness; but to us believers, everywhere the beautiful bridegroom appears; beautiful in heaven, beautiful on earth, beautiful in the womb, beautiful in the hands of His parents, beautiful in miracles, beautiful in scourges, beautiful on the wood, beautiful in the sepulcher, beautiful in understanding." The same and more he has, serm. 13 On the Seasons.
53:3
3. DESPISED, AND THE LAST OF MEN. — Repeat "We have seen." The Septuagint translates: His appearance was dishonored and failing, before the sons of men, or before all men, as St. Augustine reads it, book XVIII On the City of God, chapter XXIX. For despised in Hebrew is נבזה nibze, that is, spurned, that is to say contemptible, miserable, vile. For the last of men in Hebrew is חדל אישים chadal ischim, that is cessation or abstinence of men. Which first, Vatablus and Forerius explain as rejected, that is most contemptible of men, from whom namely in addressing, as being vile and poor, other men cease and abstain: his fellowship, as if ignominious, they flee, whom from their assemblies, as the dregs of men, they reject. To this St. Paul alluded, I Corinthians IV, 13: "As the refuse of this world we are made, the offscouring of all," that is, the sweepings, namely rubbish, dregs and filth, which men sweep out and cast away from their houses. For thus the Pharisees and the wise and noble of the world disdained to use the familiarity of Christ and the Apostles, thinking they would suffer loss of name and dignity if they had approached them. Wherefore Nicodemus came to Christ by night, and none of the rulers believed in him; and they called accursed the crowd that adhered to him, and said that to be his disciple was accursed or a curse, nay they excommunicated him and expelled him from their synagogue, as they did to that blind man illuminated by Christ, John IX, 22 and 34. Secondly, the same Forerius and Sanchez: Christ, they say, is called cessation, ending, or ceaser of men, that is the last end, terminus, or the last of men, beyond whom there is no longer a man who is in the kind of men, so that there is a cessation and ending of men, thus the state of men cannot proceed further, but ends in him; otherwise men would not be men, but worms, or a reproach of men, and the abjection of the people, that is not so much men, as a certain empty semblance of men. Whence the Septuagint translates, failing short of the sons of men, as Tertullian reads it, Against the Jews, book, chapter XIV; the Arabic, vile among men. Such a man was Christ from the beginning of his nativity even to death. For he was born a little child, and as it were a rustic boy: he was placed in a manger between an ox and an ass, because there was no room for him in the inn. Such was he until the thirtieth year when with Joseph he exercised the carpenter's craft. Such was he in the remaining three years of his life preaching, and wandering on foot through Judea and Galilee. "For foxes," he himself says, Matthew VIII, 20, "have holes, and the birds of the air have nests: but the Son of man hath not where to lay his head." But such was he especially in his passion and on the cross, where among thieves, as a criminal and robber he hung, as unworthy of the assembly of men, unworthy of life, unworthy to touch and tread the earth with his feet, and therefore hanging he remained suspended between heaven and earth. But why did Christ wish to become a cessation, or "the last of men?" Because Adam, equally as Lucifer, wished to become the first not of men, but of Angels; nay of gods: for he wished to be equal to God. refreshment and consolation in nothing else than in humility, and contempt of thyself." Be of the Order of the Least, and the least of the least. For God indeed reproached Adam with this, Genesis III, 22: "Behold, Adam is become as one of us." Hence there was born in his posterity pride and ambition, and so innate is it that this vice is the first living in man, and the last dying, which the natural philosophers relate concerning the heart of the animal and of man. Therefore, in order that Christ might heal this vice so innate in us, He used the most efficacious remedy, namely His own example, so that, whereas He was in the form of God, He emptied Himself, and took the form of a servant, and became man, nay the last of men. For what pride of a little man will not be laid low by such an emptying and humiliation of the Son of God, and King of kings, and Lord of lords? Who will complain of being despised, who, if he should sincerely regard himself and his own conscience, is truly despicable in many respects, when he sees Christ the Lord despised, and so despised? Who is so despised as to be, as He Himself was, forsaken of men, and a man of sorrows? Who now will seek honours and praises, when he sees that Christ sought reproaches and contempt of Himself? Blush, O earth: God humbles Himself; and thou, O worm, dost thou exalt thyself? Dost thou therefore wish to heal the deadly wound inflicted upon thee by Adam, dost thou wish to cure thy ambition? Follow Christ, seek not the highest things, but the lowest, desire with all thy heart to be the last and the least. Here lie hidden great riches, great treasures hidden from men, because the last place is the centre of humility, in which he himself enjoys the greatest peace and tranquility of mind, fears no fall or descent; for since he places himself in the lowest place, he cannot descend or fall further: on the contrary, "the lightnings strike and smite the highest mountains," and prostrate them to the ground. This place also is the most noble and most glorious. For that place is most glorious which is next to the king or emperor. But the place of our King Christ was the last, as Isaiah here says. Thou errest therefore, O Christian! if thou thinkest the most glorious place to be the highest, and pursuest it, not the last. Hear Christ exhorting: "When thou art invited, etc., recline in the last place." Most excellently St. Cyril in chapter 1 of St. John: "As it were," he says, "a certain place of creatures is fashioned, namely nothing. For all things came from nothing into this world." If this is the place of all creatures, therefore also of man. Whosoever therefore art agitated by the spirit of arrogance, whosoever seekest to be first, set before thine eyes Christ made forsaken of men. Whosoever art despised, art despised, art cast down from thy rank and place, rejoice and exult, because thou occupiest the place of Christ, who for thee, and to give thee an example, willed to become forsaken of men. Truly the humble man with Christ seeks the last place, and wishes to be put after all; but he abhors the first, and fears to be preferred even to one. This is the wisdom of the saints. See St. Bernard, sermon 37 on the Canticles, at the end. Thus Christ gave this rule to a certain St. Virgin: "Thou shalt greatly desire to be subject to all, and shalt fear to be preferred to one, even the least. Thine Finally, in commenting upon these words of Isaiah, St. Bernard concerning the Passion of the Lord, deservedly exclaims: "O last and highest, O humble and sublime, O reproach of men, and glory of Angels! No one more sublime than He, no one more humble." And he adds: "Wonderful is thy Passion, O Lord Jesus, which hath driven away the passions of all of us. In this Passion, brethren, three things especially befit us to consider: the work, the manner, the cause. For in the work indeed patience, in the manner humility, in the cause charity is commended. The remembrance of patience excludes all pleasure, the consideration of humility utterly destroys the pride of life, charity completely drives out the vice of curiosity." A MAN OF SORROWS,—that is, worn out with sorrows, says Vatablus; secondly, Forerius: A man, he says, of sorrows, that is, exposed to sorrows, which in order to ward them off, he had not; thirdly, the Septuagint translates: A man in a plague existing; fourthly, more aptly and fully, a man of sorrows, that is, beset on all sides with sorrows, pierced through and full, so that he seemed to be made up of sorrows, and to be nothing but sorrow, nay a sea of sorrows. First indeed the soul of Christ was full of sorrow: "My soul," He says, "is sorrowful even unto death," and this sorrow wrung from Him bloody tears, a bloody sweat. For He thought upon all the sins of all men, who are, have been, and shall be, even the most horrible, and He grieved intimately over all of them, as if He Himself had committed them, so that by this sorrow He might expiate them and satisfy His Father. Secondly, from the first instant of His conception even to the last breath of His life, He continually thought upon all the labours and sorrows, which in life and in death He was about to undergo, the greatest; and He represented them to Himself so vividly, as if He already had them present and felt them. Thirdly, He contemplated all the miseries and afflictions of mankind, all the tortures of the Martyrs, all the penances and mortifications of the Saints, all the struggles of virgins; and He Himself felt these things, and by His own feeling and pain obtained from the Father for them the strength to overcome them. Fourthly, He contemplated how many would despise these His sorrows, how useless all this His labor would be to many, how many millions of men would be damned, how few would be saved. Here was immense pain for a zealous soul, and immense torment. Finally, all the powers of Christ's soul—intellect, will, memory—were filled with sorrows, as were each of His internal and external senses. Secondly, in His body each member of Christ had its own most acute sorrows, as is evident to anyone considering them individually. For, as St. Thomas says, III part. Quest. XLVI, art. 5: "Christ according to touch was scourged and pierced with nails (and that in nervous places and most sensitive, namely in the hands and feet, where pain is most acute, especially on the cross, where from the weight of the body the wounds are gradually and slowly dilated, and thus prolonged); according to taste, He was given gall and vinegar to drink; according to smell, He was hung on a gibbet in a foul place of dead corpses, which is called Calvary; according to hearing, He was assailed by the voices of those blaspheming and mocking; according to sight, seeing His mother and the disciple whom He loved weeping." Moreover, in Christ touch and the other senses were most vivid and most perfect: therefore beyond all other men He felt all sorrows most vividly. Secondly, "Christ suffered in His head a crown of piercing thorns, in His hands and feet the fixing of nails, in His face blows and spitting, and in His whole body scourges." Thirdly, "He suffered in all things in which man can suffer. For Christ suffered in His friends, who abandoned Him; in His reputation, through blasphemies uttered against Him; in His honor and glory, through mockeries and insults brought upon Him; in His possessions, in that He was also stripped of His garments; in His soul, through sadness, weariness and fear; in His body, through wounds and scourges." And all these things He suffered purely and merely, without any tempering of consolation or joy. Fourthly, He suffered from every kind of man, from Jews and Gentiles, from the common people and princes, from laymen and priests, from Pontiffs and Pilate. Betrayed by Judas, denied and abandoned by the Apostles. His Mother, standing at the cross, doubled His sorrows; for as they continually gazed upon each other, with as many swords and blows as there were glances of their eyes, they mutually pierced and wounded each other's hearts. Fifthly, Christ alone in Scripture is called a man of sorrows; Abel was afflicted by Cain, Isaac by Ishmael, Jacob by Esau, Joseph by his own brothers, David by Saul, Elijah by Jezebel, and many others were pressed by grave sorrows; but among all, Christ alone is called a man of sorrows, both because He experienced every kind of sorrow, and because while others bore their own sorrows, Christ bore both His own and those of all men. Sixthly, there are three roots of all vices and evils, which St. John describes, epistle I, cap. II, 16: "All that is in the world," he says, "is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life." These three roots Christ conquered and eradicated by three contrary means. For, to trample down the pride of life, He became a portent of contempt and humility; for He was made "the last of men," as Isaiah says; secondly, to restrain the concupiscence of the eyes, He became a portent of poverty and nakedness; thirdly, to tame the concupiscence of the flesh, namely gluttony and lust, He became a portent of sorrows. In these three perfect patience, perfect virtue, perfect victory over the world and vices, perfect holiness, perfect love of God consists; because without sorrow, one does not live in love. "Look and make according to the pattern which was shown thee in the mount." Truly Sidonius Apollinaris, book IX, epistle 41: "However much, he says, the affliction of present life may offer us cups of anxiety, we bear them as small things, if we remember what He drank at the gallows who invites us to heaven;" and from him Helinandus, Chronicle XLIV: "The memory of the passion of Christ makes every tribulation become sweet." Just as therefore the wood cast by Moses into the waters of Mara made them sweet from bitter, Exodus XV; so all our tribulation will become sweet, if the cross of Christ enters the mind, and every bitterness will be turned into honey. For by consideration of it faith is illuminated, hope is strengthened, patience is aroused, charity is inflamed. Hence St. Gregory in a certain epistle: Nothing, he says, is so grave that it is not borne with equanimity, if the passion of Christ is brought to mind. For we bear small things, if we remember what harsh words, harsher blows, harshest torments He suffered for us, He who bore upon His head a crown, upon His eyes a veil, upon His ears insults, upon His mouth gall and vinegar, upon His face spittle and blows, upon His cheeks plucking, upon His shoulders a cross, in His heart sorrow, in His bowels a shaking, upon His body scourges, in His limbs stretching, in His hands and feet piercing. Finally, from head to the soles of His feet He endured innumerable wounds and pains. Christ was therefore a man of sorrows, nay rather king and prince of sorrows; both because He bore more and sharper sufferings than any mortal has borne; and because He ruled over all as a king, and surpassed all by His patience and divine charity, nay far transcended them. Thou reignest therefore, O Christ! in the royal palace of Calvary, upon the throne of the cross, in the purple of Thy blood, with the scepter of nails, with the crown of thorns, bearing the very title of the kingdom: "King of the Jews," that is, king of the most unjust citizens, that is king of the most savage enemies: the places are surrounded by accusers instead of followers, by robbers instead of soldiers, by executioners instead of cohorts. There, there, as in Thy kingdom, in all royal pomp and royal apparatus Thou triumphest: Thou hast for delicacies gall, for perfumes stench, for festive fires darkness, for music blasphemies, for dances an earthquake, for tapestries and scattered flowers the bones of corpses, for a pendant hanging from a necklace a glorious wound of the breast. Such a kingdom, such a king it was fitting to be of sorrows. Oh that we might understand what manner of men it behooves us to be under such a king, in such a kingdom! AND KNOWING INFIRMITY. — "Knowing," that is feeling and experiencing, both in life, and especially in death. For in life He was wearied, says Forerius, He completed journeys on foot, He labored from hunger and thirst, He wept often, He never laughed, and, when He burned within with zeal for God, and saw the name of God despised, justice and right destroyed, hypocrisy ruling, He drew sighs, He grieved, He groaned. Again He calls infirmity the pains, adversities, persecutions, mockeries, reproaches, torments, and all afflictions and troubles both of life and of the passion of Christ; for these are signified by the Hebrew חולי choli, that is infirmity, as I said on II Corinthians XII, 9 and 10; thirdly, the Septuagint translates, knowing to bear infirmity. For Christ not only bore such things, but bore them constantly, He knew how they ought to be borne, namely prudently, humbly and strongly: and in like manner He taught us and teaches us daily to bear them. He therefore was a portent of constancy and fortitude. AND AS IT WERE HIS FACE HIDDEN. — Because in the human body the divine power and splendor of Christ were concealed, says St. Jerome. Secondly, Pagninus translates, he shall be as one from whom one would hide his face, as if to say He shall be as a leper, or so hideous that those meeting Him would turn their face away. Thus also Leo translates the Hebrew: And we hid our face from Him, as if to say We were ashamed of Him, or we shrank from looking upon Him. Thirdly, properly "His face hidden" signifies Christ's lot and state so miserable, that as it were ashamed He would hide His face, because namely it was such that before shame and modesty, any honest man placed in it would cover his face. Wherefore in Hebrew it is, hiding his face from himself, as it were one ashamed of himself and his lot; hence from himself as it were he turns his face away, and hides himself. Hence the Septuagint translates, turned away, or, as Procopius reads, his face confused. Forerius thinks there is an allusion to lepers, who were commanded to cover their mouth and hide their face, lest they strike horror into anyone, Leviticus XV, 45. Fourthly, Sanchez adds that the hidden face signifies Christ as proclaimed by the Jews as it were a condemned man and sentenced to death. For such condemned men, adjudged to death, the face was wont to be veiled.
53:4
4. VERILY HE HATH BORNE OUR INFIRMITIES, AND CARRIED OUR SORROWS. — The Septuagint translates: He himself carries our sins, and grieves for us. Following the Septuagint, St. Peter, in his first epistle, chapter II, verse 24, says: "Our sins, he says, he himself bore in his body upon the tree;" where Cyril of Alexandria, book IV on John, chapter XII, reads: Our transgressions he himself bore in his body upon the tree; St. Athanasius, oration 4 Against the Arians: "Bearing our sins upon the cross with his body;"; the Syriac: He bore all our sins, and took them up in his body to the cross, that by suffering and making satisfaction for them he might abolish them, and as it were nail them to the cross, as Paul says, Colossians II, 14. The Chaldean here translates: He shall intercede for our sins, and our transgressions shall be forgiven because of him. Furthermore, St. Matthew, chapter VIII, verse 17, when he had narrated various diseases and the sick and those possessed by demons healed by Christ, adds: "That it might be fulfilled which was spoken by the prophet Isaias, saying: He took our infirmities, and bore our diseases." You will ask, how does St. Matthew apply these words to bodily diseases, and how did Christ bear them? First, Forerius thus explains it: He took, that is, he removed; he bore, that is, he carried away, cast out; but he did not take them upon himself. For thus it is said: "Behold the Lamb of God, who taketh away, that is, removeth, the sins of the world:" for Christ did not formally take the sins of the world upon himself and his soul. But the Hebrew סבל sabal properly signifies to carry and bear a burden: and it is certain that Isaias speaks of the sorrows taken upon by Christ: for this reason he called him "a man of sorrows," and soon after "a leper and smitten by God." Second, St. Thomas and Lyra understand by sorrows and infirmities hunger, thirst, weariness. But what do these have to do with curing the diseases of others? Third, Jansenius and Maldonatus think that St. Matthew speaks in an accommodated sense: for he accommodates the very words of Isaias spoken of diseases of the soul to diseases of the body. But the phrase "that it might be fulfilled" stands in the way: for it is one thing to fulfill, another to accommodate. Whence when it is said: "That it might be fulfilled what was spoken," that passage ought not to be explained as accommodated, as Gabriel Vasquez rightly teaches, I part. disp. 18, cap. V, tome I. I say first: St. Matthew does not wish to say that Christ took upon himself the diseases of others; for neither did Christ fall sick, nor have a disease, but his body was always sound and whole. This is proved first, because diseases would not befit a divine body and one most perfectly formed by the Holy Spirit, and would have been an impediment to his labors, journeys, preaching, and to the work of legislation and our redemption, for which he was sent into the world by the Father. Second, because Christ took upon himself only human passions, common to the whole nature of men, not those proper to this or that man, such as fever, stone and other diseases. Third, because diseases arise from an imperfect formation of the body, namely from a complexion and temperament of the four humors incongruous and badly tempered, or from intemperance in food, labors, studies, etc., or finally from ignorance and imprudence, by which we either do not know, or do not notice, or do not guard against foods, air and other things harmful to health. But none of these things was in Christ; just as neither was in Adam in the state of innocence. Finally, in Christ, in whom there was no concupiscence, there ought to have been no disease; for this is the effect of that, a punishment and a bridle appointed by God. Thus St. Thomas, III part. Question XV, Suarez and others. I say second: It is probable that Isaias here has a twofold literal sense. The first is concerning diseases of the soul, that is, sins and their punishments, which Christ took upon himself and paid for on the cross: and this is what Isaias chiefly intends, as is evident from what follows and from the word "bore." The other is subordinate to the first, concerning diseases of the body, as Cajetan teaches in Matthew chapter VIII. For these are types and effects of diseases of the soul, which St. Matthew says Christ bore, not by taking them upon himself, but through compassion, by which he was moved to take them away, and to restore the sick to health: in the way the Apostle, Galatians chapter VI, 2, says: "Bear ye one another's burdens." Thus Leo Castrius. I say thirdly: It is more true that by the infirmities and pains which Christ bore, Isaiah understands sins, as the Septuagint translates it, and their offspring, which are diseases, pains, and all the afflictions and punishments of body and soul. For this is the progeny and offspring of sin, which Christ bore and abolished. For Christ endured so many torments and so bitter a death, that he might abolish all these infirmities and afflictions, and death itself, either here or in the resurrection. Just as therefore he himself bore and expiated our sins on the cross: so consequently also diseases, and thus from this he had the power to heal them, because he took upon himself to atone for them in himself. Thus St. Chrysostom, Theophylactus, Euthymius in Matthew VIII, and Origen in chapters VIII and XV to the Romans. This is what Hilarius says, cited by St. Thomas in the Catena, Matthew VIII: "Christ by the passion of his body, according to the words of the Prophets, absorbed the infirmities of human nature and weakness." To this St. Peter alludes, epistle I, chapter II, verse 24: "Who himself bore our sins in his body upon the tree." For it follows in the manner of the Septuagint, who here translate: He bears our sins, and grieves for us. Note here: He calls the infirmities and pains ours, because the guilt of sins was in us, and was ours; but the punishment was ours, that is, owed to us. The guilt therefore, or obligation to punishment was equally ours, and adhered to us. For we were guilty of pains and torments present and eternal. But Christ transferred all these things into himself. Hence Sanchez and other learned and pious men think that our diseases and infirmities (since they are punishments of original sin, and often are inflicted on each by God on account of actual sins) added something of pain and torment to Christ suffering, and that he, in order to heal and remove them, underwent and endured certain particular punishments, or some increase of punishments. All therefore the pains which the elect have endured or endure, passed through that sacred humanity, and from thence became sweet and beloved to us (as a certain holy virgin afflicted with grave sickness used to say). "For Christ, as St. Peter Chrysologus piously and learnedly teaches, sermon 150, came to take upon himself our infirmities, and to confer his virtues upon us; to seek human things, to bestow divine things; to receive injuries, to render dignities; to bear weariness, to restore health; because a physician who does not bear infirmities, knows not how to heal; and he who has not been infirm with the infirm, cannot confer health upon the infirm." Finally, Rupertus, Vasquez, Maldonatus, and from them Sanchez say that this passage of Isaiah directly regards sins, indirectly diseases; in that Christ healed the diseases of the body, for this end, that through them he might make a step toward the healing of the diseases of the soul. For when the sick saw themselves healed by Christ so beneficently and miraculously, they believed in him, and being moved by him grieved and were compunct for their sins, and thus obtained pardon and grace from him, as happened to St. Mary Magdalene. Whence many teach that all those whom Christ healed bodily were also healed and justified by him spiritually. But this sense does not explain how Christ bore and carried the diseases of the body. Therefore the third sense, which solidly explains this, should be adopted, and joined to this one. AND WE THOUGHT HIM AS IT WERE A LEPER. — "We," namely the Jews (for in their person he speaks), did not consider that Christ bore our infirmities, but thought him to be so afflicted and deformed on account of his sins, that he seemed to be a leper; but the leprosy, not his own, but ours, he himself bore. Again, "we thought him as it were a leper," that is, unclean, and smitten by God on account of his crimes. For leprosy among the Jews was often a punishment of sin, and God inflicted it on the proud, murmurers and rebels, as on Mary the sister of Moses, on King Ozias, and others, as I showed in Leviticus XIII, at the beginning. Note that Christ is compared to a leper, on account of eight analogies. First, because, just as a leper spotted with leprosy over his whole body strikes horror into those beholding him: so Christ, livid over his whole body with scourges and wounds, moved both horror and compassion in those beholding him; so that Pilate, proposing him to the Jews, rightly said: "Behold the man." Secondly, a leper had his garments torn: so the soldiers divided the garments, and even the flesh of Christ. Thirdly, a leper had his head bare: so Christ was bare-headed, but crowned with a crown of thorns. Fourthly, a leper had his mouth covered with a cloth: of Christ Isaiah says: "As one from whom men hide their faces;" again: "As a lamb before his shearer shall be dumb, and shall not open his mouth." Fifth, the leper ought to have cried out that he was contaminated and filthy: what does Christ, all covered with blood, cry out? Nothing but: "O all ye that pass by the way, attend, and see if there be sorrow like to my sorrow," Lamentations I, 12. Sixth, the leper's flesh was most vile and abject; Christ says: "I am a worm, and not a man, the reproach of men, and the outcast of the people." Christ was similar to St. Job, who, sitting on a dunghill, was not recognized by his friends, because he had no appearance, and was despised and the last of men. Seventh, leprosy used to be inflicted as a punishment on the proud: and Christ bore, as it were, the appearance of our leprosy, which is pride, and healed it by this abasement of his. For by his bruising our wound of pride was healed. Eighth, lepers were driven out of the city; no one deigned to approach them, converse with them, or speak to them; all abhorred them and fled from them as from a plague: thus Christ, as a leper, was cast out beyond the gate and crucified, Hebrews XIII, 12; and Psalm XXXVII, 12: "My friends," he says, "and my neighbours have drawn near, and stood" (in Hebrew it is, as it were against my plague; St. Jerome translated it, as if they stood against my leprosy): "and they that were near me stood afar off." Isaiah chiefly regards this first analogy: for he calls him leprous, because smitten by God. AND SMITTEN (Theodotion translated it, scourged) BY GOD AND HUMILIATED. — The Syrian translates it, smitten of God, that is by God; from the Hebrew it can be translated, smitten God, and humiliated, or afflicted. For this is precisely what the Hebrew words signify: מוכח אלוחים ומענה. Christ therefore was smitten God, and humiliated. Wherefore by these Hebrew words, Andrew Payva teaches in his Defence of the Tridentine Faith, Book IV, near the beginning, that many Jews were converted from Judaism to Christianity. For when asked how they had laid hands on Christ, who was hateful to them, they answered that they were so convinced by these clear words of Isaiah, and could not, even if they wished, evade them. The same thing was told to me here in Rome by a certain distinguished Hebrew.
53:5
5. AND HE WAS WOUNDED FOR OUR INIQUITIES, AND HE WAS BRUISED FOR OUR SINS. — Namely, it was not Christ's iniquities, but our iniquities that wounded and bruised Christ, that made him weep, sigh and groan. Thy gluttony, O glutton, gave Christ gall and vinegar to drink. Thy ambition, O proud man, hung Christ among thieves. Thy luxury in garments, O vain one, crowned Christ with a crown of thorns. Thy lust, O licentious one, pierced Christ with nails, beat him with scourges, and covered his whole body with blood. Thy curses and blasphemies, O accursed one, loaded with spittle the face of Christ, into which the Angels desire to look! Dost thou wish, then, O sinner, to see a living image of thy sinning soul? Behold Christ scourged, spat upon, crowned and crucified: behold him covered with blood throughout his whole body and bruised, so that his entire body appears to be nothing but one wound, bruise and sore: behold him disfigured as if leprous. This is the form, this is the appearance of thy soul, which Christ took upon himself and expressed. Pray to him, that by his wounds he may heal the wounds of thy soul, by his injuries thy injuries. Again, see and marvel at the abyss of Christ's love, who substituted himself for thee in this deformed shape, in these punishments and torments before God, who for thy sake willed to suffer all these things, who offered himself as a victim to God for thy sins, a victim, I say, so mangled and torn; as many welts, bruises and marks as thou seest in his body, so many signs, so many characters of immense love dost thou behold. "Thou seest how in his whole body is written," nay, engraved, "love." O love, love, love, our Jesus! how much hast thou loved us, with what sorrow, nay with what love hast thou brought us forth! For the measure of sorrow is love, but the measure of love is not sorrow. For thy love was far greater than thy sorrow: the sea of thy love absorbed all the streams of thy sorrows. Grant, O Lord Jesus, that we may feel thy sorrows, that we may feel thy love, not our own: wound our heart with thy sorrow, inebriate our heart with thy love, that with St. Paul we may say: "But God forbid that I should glory, save in the cross of our Lord Jesus Christ: by whom the world is crucified to me, and I to the world: who hath loved me, and delivered himself for me;" and with the Bride: "My beloved to me, and I to him, who feedeth among the lilies, until the day break, and the shadows retire. A bundle of myrrh is my beloved to me, he shall abide between my breasts;" and with St. Ignatius: "My love is crucified;" and with St. Francis: "Grant, O Lord Jesus, that I may die of love for the love of thee, who didst deign to die of love for the love of me." Grant, O Lord, that we may never be separated from thee, that we may die wholly to the world and to the flesh, live to thee, dwell upon thy wounds, be born anew in thy love in time and in eternity. And with that holy Italian virgin, who, gazing fixedly upon the crucified Christ, burning and drunk with love, cried out: "O God, O love, O drunkenness of love! give me such a voice as may be heard from the East to the West, from heaven to hell, that I may proclaim thee, love, to all." O love, how little art thou known, how little art thou loved! O souls, love your love, who loved you so! THE CHASTISEMENT OF OUR PEACE WAS UPON HIM. — For chastisement the Hebrew is מוסר musar, that is, correction. For this is what children need, who like little beasts run wild and wander in their senses, so that they may be restrained, and that they may receive discipline from a teacher and learn it. Hence correction, scourging, beating, and even the scourge itself by metonymy and metalepsis, is called discipline, because namely it produces and brings about discipline. Thus the Hebrew מלמד malmad, that is, a goad, is derived from למד lamad, that is, he learned. For calves and oxen, as well as children and untaught men, do not learn to bear the yoke and discipline unless driven by goads. Hence in Proverbs, chapter XXIII, 13, it is said: "Withhold not correction from a child," that is, chastisement; and chapter XXII, 15: "The rod of correction shall drive it away," namely the foolishness of the child. To this alluded Ecclesiastes, chapter XII, 11, when he says: "The words of the wise are as goads, and as nails fastened in, which by the counsel of masters are given by one shepherd." See our Gretser, book On Discipline. The sense therefore is, as if to say, Christ was chastised, harassed and tormented with scourges and wounds, that he might reconcile us to God, and that we might have peace with him, so that namely "being dead to sins, we should live to justice," as St. Peter says, alluding to this passage, in his first epistle, chapter II, 24. Thus Procopius. Again, by peace the Hebrews understand all prosperity and all good: for by his evils and afflictions Christ procured this for us. Therefore Calvin wrongly infers from this that to a penitent to whom God through Christ has remitted sins, there is no temporal punishment to be expiated, because Christ expiated this, as Isaiah says: "The chastisement of our peace was upon him." Wrongly, I say. For "the chastisement of peace" here signifies not temporal punishment, but guilt and eternal punishment. For this brings forth war and the hatred of God, which Christ removed by his death, making peace and reconciling us to God. Thirdly, Sanchez, translating the Hebrew שלום scalom as retribution, explains it thus: The chastisement of our retribution was upon him, that is, the punishment which we ought to repay and render for our sins, God imposed this upon him, as if to say: Whatever punishments God ought to have exacted from us for our sins or could have exacted throughout all eternity, the Father exacted from his innocent Son. Moreover, Calvin impiously and blasphemously infers from this that Christ felt the pains and despairs of hell, from the fact that these were owed to our sins: for he assumed them in himself not formally, but satisfactorily, because he made condign satisfaction for them on account of the dignity of his person suffering. AND BY HIS BRUISES WE ARE HEALED. — Vatablus translates: And by his bruise we have been healed. This is a precious medicine which Christ compounded not from the juices of herbs, not from the fat of beasts, not from another's body and blood, but from his own. This medicine he stored up in the Holy Sacraments instituted by himself; for from these the Sacraments have the power of justifying and healing the diseases of the soul, namely from the bruise, blood and wounds of Christ.
53:6
6. ALL WE LIKE SHEEP HAVE GONE ASTRAY, — like sheep not having nor following a shepherd, but following their own appetite and concupiscence. "We have gone astray," through the labyrinths of pleasures, exposed to the rage of wolves, who would tear us to pieces, and transport us into the cave of hell. To this Christ alluded, when he compared himself to a shepherd who sought out the wandering sheep, and carried it on his shoulders back to the fold, Luke cap. XV, 4; and St. Peter, epistle I, cap. II, 25, when he says: "For you were as sheep going astray, but you are now converted to the shepherd and bishop of your souls." AND THE LORD HATH LAID UPON HIM THE INIQUITY OF US ALL. — For "laid upon" Vatablus translates "cast upon"; Forerius, "caused to fall upon or rush upon." For the Hebrew פגע hifgia signifies first, to meet, to fall upon: secondly, to rush upon someone and kill him, as Gideon rushed upon the princes of Midian, Judges VIII, 21: "In both ways, says Forerius, our sins rushed upon Christ; for they rushed upon him to destroy him; they fell upon him to be destroyed by him. Here with me, Christian reader, consider that your sins and mine were part of that army which rushed upon Christ," and slew him. The Septuagint translates: The Lord delivered him up to our iniquities, so that these, transferred from us to Christ, might rest upon him as it were, and offer him as it were guilty to the judge for punishment and torture. To Christ most innocent and the greatest enemy of iniquity, it was a great cross to be delivered up to iniquity, and far greater than to be delivered up to Caiaphas, Pilate, to scourges, nails and the cross.
53:7
7. HE WAS OFFERED BECAUSE HE HIMSELF WILLED IT. — In Hebrew it is, he approached, namely as a victim for sin to be slain on the altar of the cross, that is he was offered (as our Interpreter rightly translated it), because he himself answered, namely God calling, that which the Psalmist says, and from it Paul, Hebrews X, 5: "Thou didst not desire sacrifice and oblation: but thou hast fitted a body for me, etc. Then said I: Behold I come," lo I am present as a victim pleasing to thee, which thou demandest. Wherefore Symmachus here translates, he was brought near and obeyed. Whence it is clear that both Symmachus and our Interpreter, for נגש niggas, that is he approached, read in the Pual, נגש nuggas, that is he was made to approach, was brought, was brought near, was offered. Now for nuggas with shin, they read נגש niggas with sin, which signifies he was exacted, pressed, afflicted, as if a surety or debtor: for Christ became surety for our debt; wherefore the Father exacted our debt from him. Thus Cyril and Sanchez. Forerius translates, he was driven, or rather driven away like a sheep, and he himself was deprived of help; Vatablus, he was mulcted and afflicted; Pagninus, he was oppressed and afflicted. Because he himself willed it, — not forced by arms and the violence of the Jews seizing him, not unwilling and resisting; but willingly accepting the will and command of the Father, and freely offering himself to him. This is what Paul says, Galatians II, 20: "He loved me, and delivered himself for me," and Christ himself, John cap. X, 18: "No man taketh it (my soul) from me; but I lay it down of myself." Hence it is clear that the death of Christ was truly and properly the sacrifice of Christ: otherwise it is with the death of Martyrs. For Christ properly immolated himself on the cross to the Father for the redemption of men, that he might reconcile God to them, which is the proximate end of sacrifice. Wherefore also he was offered in mystical rite. For it was not by chance, but by his own choice and that of the Father, that he suffered on the day of the feast of Passover, and on the altar of the cross, and with hands outstretched, and outside the gate of Jerusalem. Whence Christ, John cap. XVII, 19, says: "For them I sanctify," that is I sacrifice, "myself." Thus St. Leo, epistle 83, St. Augustine, book I Against the Adversaries of the Law and the Prophets cap. XVIII. See Bellarmine, lib. I On the Mass, cap. III. Piously and truly St. Bernard, sermon 3 On the Purification of the Blessed Mary: "He was offered," he says, "not because he deserved it, not because the Jew prevailed; but because he himself willed it. I will sacrifice willingly to thee, O Lord, because thou wast willingly offered for my salvation, not for thy necessity. But what, brethren, do we offer, or what do we render to him, for all the things he has rendered to us? He offered for us a victim more precious than he had, namely, than which a more precious could not be. And we therefore do what we can, offering him the best we have, which is ourselves indeed. He offered himself: who art thou, that thou hesitates to offer thyself? Who will grant me that such majesty may deign to receive my oblation? I have two small things, O Lord, I say body and soul: would that I could perfectly offer these to thee in sacrifice of praise! For it is good for me and far more glorious and useful, that I be rather offered to thee, than abandoned to myself. For my soul is troubled at myself; but in thee my spirit will exult, if it be truly offered to thee." AS A SHEEP TO THE SLAUGHTER SHALL HE BE LED, AND AS A LAMB BEFORE HIS SHEARER HE SHALL BE DUMB. — In that sharp shearing, in which not wool and garment, but skin, flesh, blood and life, shall be shorn and scraped from him by scourges, nails and wounds, he shall not groan, shall not complain, shall not make noise, shall not resist, but with most gentle patience shall silently endure all things. Symbolically St. Ambrose, epistle 25, after the middle: "Well," he says, "before his shearer, he who laid down the superfluous, not his own, on that cross; who put off his body, did not lose his divinity." To this St. John the Baptist alluded, John I, 36: "Behold the Lamb of God," namely predicted here by Isaiah, and figured in the paschal lamb. Thus Theophylactus there. Where note: Symbolically, the name Lamb, namely Jesus, in Greek by anagram is the same as sheep, as is evident from this anagrammatism of it: Ἰησοῦ: Jesus, σὺ ἡ οἶς, that is thou art a sheep. Thus William Blancus of Albi, book On Anagrams. For in both cases the letters are exactly the same, but in changed order. More wonderful was the lamb-like, nay divine meekness, patience and silence of Christ in His passion than the passion and cross itself; especially when joined with such heroic constancy, freedom and fortitude, "who, as St. Peter says, 1 Pet. II, 23, when He was reviled, reviled not again; when He suffered, threatened not: but delivered Himself to him that judged Him unjustly." Truly here He gave a perfect mirror of virtue. Here our Lamb brought forth those like to Himself: for from Him all the patient, all the steadfast, all the meek, all the Martyrs drew and sucked their fortitude, as well as their patience. Wherefore St. Francis, seeing or hearing the lamb named, was moved with tender affection, dissolved into tears, and redeemed lambs that were being led to slaughter: for he beheld in them this Lamb of God, from whom he professed that he himself had drawn his lamb-like simplicity, innocence and gentleness. The redemption therefore of our Lamb is, first, most merciful; secondly, universal; thirdly, eternal. It is most merciful, because of a lamb, not a lion; it is universal, because of the world; it is eternal, because of all time: it embraces all peoples, all cities, all men, of all ages, of whatever sex and condition they may be. Of old in the time of Noah, God took away the sins of the world as a lion (for with the flood He overwhelmed all): but through Christ He took them away as a lamb. The flood of waters slew men, not sins: the flood of the blood of the Lamb brought death to sins, life to men. Here is to be noted the wonderful, and more than lion-like fortitude and victory of the gentlest Lamb. For this Lamb subdued the world not with iron, but with wood; not with the sword, but with the cross; not by striking, but by suffering; not by slaughtering, but by dying. This therefore is both Lamb and Lion of the tribe of Judah; first, because He overthrew sin, the devil, hell, the world and the flesh; secondly, because both in this life and especially in judgment, He will be gentle and sweet as a lamb to the saints and elect, but terrible as a lion to the reprobate; so that they themselves, smitten, shall say to the mountains and rocks: "Fall upon us and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb," Apoc. VI, 16; thirdly, because this Lamb transforms lions and wolves, and makes them lambs. Whence St. Augustine, serm. 1 On the Conversion of St. Paul: "Slain," he says, "the Lamb (Christ) by wolves, and makes (Paul) a lamb from wolves." The same, tract. 7 on St. John: "The Lamb comes," he says. "What manner of Lamb is this? whom wolves fear. What manner of Lamb is this? who slain slays the lion. For the devil is called a lion going about and roaring, seeking whom he may devour: by the blood of the Lamb the lion was overcome. Behold the spectacles of Christians." And in Psalm CXXXI: "Our King," he says, "by meekness overcame the devil. He raged, this One suffered. He who raged was overcome, He who suffered conquered. In this meekness the Church conquers her enemies." The Lamb conquered by meekness, the Martyrs conquered by meekness, and Christians have conquered and do conquer by meekness. For our Lamb loves lambs, loves ewes, loves young lambs, loves the innocent, loves virgins, loves Martyrs, the meek and patient. "Behold," He says to His most beloved, "I send you as lambs among wolves," Luke X, 3. Take lambs, and the followers of the Lamb, nay rather the offspring, in enduring insults and injuries. St. Spyridon, Bishop of Trimithus in Cyprus, being called by the Emperor Constantius, came in humble garb, holding a rod in his hand, carrying an earthen vessel from his neck. Therefore in the palace a certain man struck him with a blow, as if he were a vile person. The holy man not only bore it patiently, but with ready spirit of patience offered the other cheek to his striker. This matter so confounded that insolent man, that suddenly he became a suppliant to him and begged pardon; which he freely granted, and fatherly instructed the man to refrain from inflicting injury. Thus he was conducted with honor to the Emperor. So his Life relates. "St. Stephen the Abbot," says St. Gregory, homil. 35 in the Gospel, "was of such patience that he believed as his friend him who had inflicted some trouble upon him. He gave thanks for insults. If any loss had been brought upon him in his very poverty, he counted this the greatest gain. All his adversaries he esteemed as nothing other than helpers." The same St. Gregory, in book I of the Dialogues, chapter 3, celebrates the patience of Libertinus, who, unjustly struck by the Abbot with a stool so that his face was bright and livid, by his patience brought the choleric Abbot to great meekness. St. John Chrysostom, homily 20, to the People, celebrates the deed and word of the Emperor Constantine, whose image was stoned, with many urging him to take vengeance for the insult, and saying that they had wounded his entire face in the image. Touching his face with his hand and smiling gently, he said: "Indeed, I see no wound made on my forehead anywhere; but my head is sound, and my entire face is sound as well." Cassian, Conference XIX, chapter 1, celebrates the patience of a certain young monk, who, struck heavily on the palm by the Abbot in public, gave no sign of murmuring or pain, and indeed did not change the modesty, tranquility, and color of his face in any way. A certain innkeeper had inflicted an injury on a young man, a kinsman of St. John the Almsgiver: the querulous young man brought the matter to St. John, who, to calm him, said: "Did he dare to violate you even with a word? I will do to him something that all Alexandria will marvel at." And immediately, summoning the tax collector to him, he orders that the innkeeper be exempted from all taxation. All Alexandria marveled at this. And the innkeeper thereafter served the Bishop and the young man with diligence. Thus Leontius in the Life of St. John the Almsgiver. St. Martin, unknown to the soldiers, was met with whips and clubs, silent and wonderfully patient, offering his back to those beating him. They, raging more as if he despised the blows, so bloodied the man of God and tore his whole body, that he fell to the ground lifeless. And when they wished to depart, they could not move their beasts of burden with any whips. Returning therefore to their senses, and understanding that it was St. Martin whom they had beaten, they return to him, and as suppliants seek pardon: which he clemently granted, and caused their beasts of burden to move. Thus Sulpitius in his Life, book I, chapter IV. Sophronius, in the Spiritual Meadow, chapter CCXVIII, relates that two Religious, attacked with insult by a rustic, said: "Forgive us, because we have sinned:" moved by this humility, the rustic followed them and became a monk. St. Lidwina, a virgin of great sanctity in Holland, attacked with injuries, spittings, and curses, returned blessings and benefits, saying: "I confess that I owe a debt to those who compel me to run in the way of the commandments of God, whose fullness is charity." The same Saint saw in a mental ecstasy a most precious crown, not yet fully completed in its circle. Returning to herself, she asked to suffer for Christ, that she might complete the crown. Soon at the inauguration of Duke Philip among the Dutch, his soldiers came to the Saint and vexed her greatly, and even handled her virgin and sickly body in unworthy ways without shame, heaped wounds upon wounds, and added insults, calling her a beast, a harlot, a glutton, etc. An Angel then came to her, shining like the sun, and said to her: "Hail, most beloved sister. Behold, now the crown is completed, which you recently saw imperfect. Because of the shameless touches of those men, know that you have been placed in the footsteps of the Savior. The mockeries and wounds imposed on your body were gems, which in that crown you both saw present and saw absent." Thus her Life has it. St. Dominic, with the Albigensians, judged that he must contend not so much by disputation as by the sanctity of his life and by the mild tolerance of the injuries inflicted by them, and by these means converted many of them. St. Elizabeth, after the death of her husband, the Prince of Thuringia, cast out from her home by his relatives with her children, poor, wandering, overwhelmed with hardships, and despised by those to whom she had shown benefits; thus she bore all things with such a strong and joyful spirit, that when she was summoned by her father the king to Pannonia, she was unwilling to return, lest she lose among royal delights the patience and humility which she had found in miseries, holding this virtue as more precious than all treasures. Do you wish to see lambs in martyrdom and followers of Christ the Martyr? In the year of the Lord 44, when St. James, the brother of St. John, was dragged into judgment before Herod by a certain man, he freely bore witness to Christ; seeing this, he who had dragged him confessed himself to be a Christian. Therefore, both being led together to execution, this man asked pardon of St. James. To whom James said: "Peace be to you;" and he kissed him, and thus each was struck by the axe, as a lamb perfected in martyrdom. Thus Eusebius, book II of the History, chapter VIII, and from him Baronius. St. Ignatius, condemned to beasts by the persecution of Trajan, when he was being sent bound to Rome and had already arrived at Smyrna, writing to the Romans who had received the faith, says: "From Syria even to Rome I fight with beasts by sea and by land, bound night and day with ten leopards, that is, soldiers, who guard me, to whom when you show kindness, they become worse: but their wickedness is my teaching, yet I am not on that account justified. Would that I might enjoy the beasts which are prepared for me, which I also pray may be swift for my destruction, and for torments, and enticed to devour me, lest, as with others, they dare not touch my body! But if they should be unwilling to come, I will use force, I will throw myself upon them, that I may be devoured." He adds the reason: "Forgive me, my children; what profits me, I know. Now I begin to be a disciple of Christ, desiring nothing of the things that are seen, that I may find Jesus Christ. Fire, cross, beasts, breaking of bones, division of members, and dissection of my whole body, and all the torments of the devil come upon me; only let me enjoy Christ." And when he had already been led into the amphitheatre, and heard the roaring lions, he said: "I am the wheat of Christ, I shall be ground by the teeth of beasts, that I may be found pure bread." Truly, there would not have been in him so fervent an affection for suffering for Christ, if anything could have been sweeter than to enjoy Christ suffering and rising again. St. Edmund, King of England and Martyr, captured by the Duke of Normandy, bound, scourged, mocked, pierced with arrows and darts, so that there was no room on his body for a new wound, finally beheaded for the faith of Christ: he bore all these things with equal fortitude and gentleness, and obtained the crown of martyrdom in the year of the Lord 870. Thus Baronius. John Fisher, Bishop of Rochester, condemned to death by Henry VIII for constancy in the faith, led to the place of martyrdom, sang the entire hymn Te Deum laudamus with his eyes lifted up to heaven: and so, submitting his neck to the axe, he flew as a Martyr to heaven, in the year of the Lord 1534. The same Henry, in the year of the Lord 1537, when he had ordered the Guardian of the Franciscans of Canterbury to be punished with the Friars for the same reason, unless they abjure the Pontiff; all of them bravely refused, saying they would rather undergo any death than do this. And so the Guardian, repeatedly saying on the scaffold that verse of the Psalmist, Psalm 53, verse 8: "I will freely sacrifice to thee, and will confess thy name, O Lord, because it is good," was cast down from the scaffold, and soon, half-alive, was cut into four parts, and died a glorious agony. The rest followed their leader with the same eagerness. Thus the History of England has it. Thomas Bozius, lib. XI De Signis Eccles. cap. 1, num. 6, narrates the constancy of 32 Martyrs, who in Engelism, in the year of the Lord 1552, were captured by heretics and inhumanely flayed with remarkable torments, and he adds: At the same time in Delft, a city of the Batavi, Cornelius Musius was captured, and by the order of William, Prince of Orange, was thus tortured in various ways. He was hung by bound hands from a very high ladder, an intolerable weight tied to his feet, so that all his joints were loosened: then his armpits were burned with burning torches: soon he is stretched on his back, hot water is poured into his mouth, and his whole belly is filled with it, which is then beaten with clubs so that it all flowed out from all the openings of his body: afterwards with his head turned downward, he is hung by two of the larger toes of his feet: then with his fingers and toes cut off through snow stained with his own blood, he is dragged to the city of Leiden of the Batavi, and thus finally after so many torments is hanged by a noose. All these things the Martyr bore silently with a mild and peaceful, and equally generous spirit. There still survive many who witnessed these torments of his with their own eyes, in Holland, and celebrate the holy man with remarkable praises.
53:8
8. FROM DISTRESS AND FROM JUDGMENT HE WAS TAKEN AWAY. — Thus also Symmachus translated it. First, Forerius says that in Hebrew עצר otser, that is distress, means constriction, compression, and was the very crowd of people compressing itself: but judgment was the very assembly of judges, or the judges themselves, as if to say Christ was condemned and killed by all orders, namely both by the crowd and by the judges. For the judges themselves, namely the High Priests, said: "He is worthy of death," and they persuaded the crowd to cry out before Pilate: "Crucify him." For "he was taken away" Forerius translates "he was dragged," namely to punishment. Second, Sanchez says that "he was taken away," that is exalted upon the cross, the judgment of Christ, as the Septuagint translates it, that is Christ judged: for abstracts are often put for concretes. Third and genuinely, it is a hendiadys: "From distress and from judgment," that is from the distress of judgment, or from narrow judgment, as if to say Christ from the judgment of Pilate and the High Priests full of distress, oppression and humility, was taken away to the punishment of the cross. Thus from Origen Leo Castrius. The Septuagint, whom St. Luke follows in Acts VIII, 22, translate: "In humility his judgment was taken away." They seem to have read משפט mispat, that is judgment, not ממשפט mimmispat, that is from judgment. Or rather, because to take someone away from judgment is the same as to take away and overturn his judgment. The sense is, says St. Jerome, Christ the judge of all did not find the truth of his judgment: for "in humility," that is on account of Christ's humility, abjection and silence, by which like a lamb he was silent, the proud High Priests and Pilate tumultuously and most unjustly condemned the innocent one. Thus therefore his judgment was taken away, because the trial of Christ's cause was not conducted juridically; without a trial of the cause he was condemned and dragged to the cross. Thus St. Jerome, Procopius, Tertullian, in the book Against the Jews; Chrysostom, oration 3 Against the Jews. Whence Vatablus translates, without delay and without trial he was snatched away, namely to the cross. Otherwise "he was taken away," St. Jerome and Rupertus understand it again, as if to say Christ from the distresses of the unjust judgment, passion and cross was taken away, and ascended victorious to the Father. WHO SHALL DECLARE HIS GENERATION? — First, Forerius and Vatablus understand by generation an age, namely the men and Jews of this age. For דור dor in Hebrew signifies an age or generation; and thus it is called from succession and changeableness, in that one age succeeds another age, and one generation succeeds another generation, so that they seem to complete a circle. It is said both of time and of the men of that time, and of all things which happen and occur in that space, as if to say Who shall explain the depravity of the Jews, of Pilate, and of the soldiers of that age, who thus mocked Christ, scourged him, crucified him? This sense agrees well enough with what precedes; for it explains the judgment, of which he said: "From distress and from judgment he was taken away." Again the Latin word generation, equally as the Greek γενεά and the Hebrew dor, often signifies metonymically the men of that age or generation. Second, Lyra, the Carthusian and others, understand by generation the offspring and progeny of Christ, namely Christians who are propagated through all ages. For in Hebrew dor properly is a series, either of time, or of men and descendants, namely a certain succession, or revolution both of times and of men being born successively, and propagating themselves and their posterity in a certain order. Whence dor is called a sphere, or globe and ball from revolution. And from dor some derive the verb duro: for dor is successive duration. This exposition is favored by what follows: "Because he is cut off from the land of the living;" and below: "If he shall lay down his life for sin, he shall see a long-lived seed," as if to say The Jews tried to cut down Christ and his name and stock, but in vain: for God will give him a generation and numerous progeny through all ages, and he himself shall see his seed long-lived, indeed eternal. Again Christ had an age, a brief life, and in the very flower of his age he was taken away: but dying he left an illustrious offspring, which will propagate his name and stock throughout the whole world, and through all ages. For from Christ began a new age, a new and golden generation. Whence he himself is called by Isaiah, cap. IX, "Father of the world to come." Thirdly, the Fathers commonly understand this passage of the generation of Christ, either human, as St. Athanasius, in the book On the Incarnation of the Word; Justin, Question LXVII to the Orthodox; Tertullian, Against the Jews, chapter XIII; or divine, as St. Basil, book I Against Eunomius; Justin, Against Trypho; Chrysostom, book I On the Incomprehensibility of God's Nature, and many others; or of both, as St. Augustine, homily 36 among 50, Jerome, Procopius, Cyril and others. For although the Hebrew dor does not properly signify generation, that is the act of generating, or nativity; it nevertheless signifies the age of someone, and the series of generation, by which someone is born in time from his father or mother, and succeeds them. The Prophet therefore, contemplating the reproaches and sorrows of Christ, and at the same time contemplating his person and dignity, is rapt away, and exclaims in wonder: "Who shall declare his generation?" How do you crucify him, O Jews? How shall Christ suffer such dire things, whose age and series of origin and life is ineffable? For if you regard him as God, his age is eternity: for the Father begat and produced him from eternity: therefore he is coeternal with the Father. But if you regard him as man, his age, by which he was propagated, and by which he came forth from his mother into the world, was new and admirable: for he was born and conceived at the end of the ages from a Virgin, the Holy Spirit working. Again, being born he united to the Word hypostatically human nature: which union is indissoluble and eternal. "For what God has joined together, let no man separate." How therefore is he "taken away from anguish and from judgment?" How is he "cut off from the land of the living?" This sense, as it is common to the Fathers, so it is more sublime and more divine. Wherefore Tertullian, in the book Against the Jews, chapter XIII, and elsewhere reads, who shall declare his nativity? Finally, Rupert understands by generation the future age, in which Christ rising lives and shall live glorious in heaven throughout all eternity. This sense is rather anagogical than literal. BECAUSE HE WAS CUT OFF (like a tree cut down, nay uprooted, to which he compared him, verse 2) FROM THE LAND OF THE LIVING. — The "because," if you regard the first and more the second sense already given, is causal, that is to say: Therefore Christ shall give a generation, that is a numerous and inexplicable offspring, because he was cut off from the land. For just as a grain dying bears fruit, and multiplies itself, and just as a tree cut down sprouts forth into many shoots: so Christ dying sowed forth many Christians from himself. But if you follow the third sense of the Fathers, the "because" is not causal, but exegetical and emphatic, signifying "who nevertheless," that is to say: The divine and human generation of Christ is eternal and ineffable, who nevertheless was cut off: although Christ is eternal, yet he was cut off from life and land. "The life of Christ," says St. Jerome, "was taken away from the earth, so that he might live not on earth, but in heaven." So also St. Augustine, Origen, and from them Leo Castrius, refer "he was cut off" to the resurrection and ascension of Christ into heaven. This is rather anagogical than literal, as I have said. BECAUSE OF THE WICKEDNESS OF MY PEOPLE I HAVE STRUCK (I exposed to striking) HIM. — These are the words of the Father concerning Christ the Son. The Septuagint translates: He was led to death because of the iniquities of my people. Therefore our iniquities were the lictors and executioners of Christ. Note: The Septuagint read nugga lamut, that is, he was struck (or nuggad, that is, he was led) to death. Our text reads better, nega lamo, that is, the striking is to him, that is, I have struck him. For "him" in Hebrew is lamo, that is, them: which the Jews understand thus, that is to say: Because of the crimes of Christians I have struck the Jews. For the Jews think that they suffer exile and all such hard and long-lasting things on account of the sins of Christians, especially on account of their hatred by which they subdue and afflict the Jews. Whence they themselves interpret this entire chapter concerning the afflictions, not of Christ, but of the Jews. Calvin favors the Jews. Concerning which see our Lessius in the Antichrist. Rightly therefore Hunnius wrote a book with this title: Calvin Judaizing. But all the preceding things are singular, not plural, and signify a certain person, namely Christ, not the Jews. See Galatinus, book VIII, chapter XV. I answer therefore that lamo is put for לו lo, that is, him: for thus it is taken in cap. XLIV, 15, Psalm. XXVIII, 8, and elsewhere. Thus also it ought to be taken here, both from the Septuagint, the Chaldean, Vatablus and others, who equally with Our translation render it, him. Whence some suspect that the Jews corrupted this passage, so that for lo, they wrote למו lamo. But even if we translate lamo as eos (not ei), as St. Jerome translates it in his Commentary, Symmachus, Theodotion and Forerius, there is nothing here for the Jews, but rather against them. For the sense is, as Forerius and St. Jerome rightly say: On account of the crime of my people, that is, of the Jews, in that they dared to lay hands upon the Messiah, whom I sent them as their redeemer, I smote them, or, as it is in Hebrew, a plague is upon them: for all the plagues of the Jews flow from this, that they themselves killed their Christ and ours. The sense agrees with what preceded: On account of the crime of my people a plague shall be upon them, as I said it is in Hebrew. Secondly, God the Father will give and subject to Christ the impious who are willing to believe and obey Christ, so that in them He may kill impiety, and raise up justice and piety, and thus He will kill the impious by transforming them into the pious. For this is the sum, the most noble and divine vengeance of Christ, and by this Christ merited through His death and burial: for the whole scope and fruit of it was that sin might be taken away. Again, He will turn away the rich from the pride of wealth and honors, and will make them humble and obedient to Christ, and this on account of His death, or His, that is, on account of the merit of His death. Thus St. Jerome, Haymo, Dionysius, Adam, Forerius and others. The Hebrew words indicate this sense; for they have: He shall give the wicked his sepulcher, as if to say, God the Father will make it so that the wicked and impiety are buried with Christ, and all wickedness is thrust down into the abyss and hell, so that henceforth here on earth He Himself may reign, and His justice and holiness, so that namely we and all the Gentiles, dead to sins and the old life, may rise again into a new, holy and Christian life. This is what Paul says, Rom. VI, 4: "We are buried together with him by baptism into death, that as Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." See the things said there. AND THE RICH FOR HIS DEATH. — Rich, that is, the rich. Thus the Septuagint, and from them Cyril, Procopius, Chrysostom, Augustine, Tertullian and others. Moreover St. Jerome understands by the impious the unfaithful Gentiles, and therefore impious ones: by the rich, namely in faith and law, the Jews, as if to say, God will give both peoples, of the Jews and of the Gentiles, to Christ, as it were one His Church, and this on account of the merit of His death. But truly any here can be understood as impious, equally as rich, namely both from the Gentiles and from the Jews. But why do the Hebrew and Our translation have rich, not the rich? I answer, because among the rich it notes one singular, namely Joseph of Arimathea, who buried Christ when dead with spices honorably in his own sepulcher. "For that rich man from Arimathea, Joseph, buried the poor Christ, in whom he sought riches," says St. Augustine, homil. 36 among 50. That Joseph is noted here, Vatablus, Forerius and others teach with St. Augustine throughout. Whence Pagninus translates: He gave him with the wicked his burial, and with the rich among his dead; others: He placed his sepulcher with the wicked, and with the rich in his death, as if to say, The rich Joseph buried Christ in his death among his dead, that is in his monument. Hence also the Arabic translates: The rich became a partner in his burial, or in the linen cloth of his burial: for bodies to be buried are wont to be wrapped in linen. Forerius however, reading במותיו bemotav, that is for his death, as במתו bamato, that is his exaltation,
53:9
9. AND HE SHALL GIVE THE WICKED FOR HIS BURIAL, AND THE RICH FOR HIS DEATH. — First, Procopius and St. Augustine, homily 86 among 50, vol. X, explain it thus, as if to say: The wicked, namely soldiers, Pilate shall give for the burial of Christ, namely for the guarding of His sepulchre. Again Caiaphas shall give the rich, namely the Jews, who with their money corrupt these soldiers as guards, "for his death," so that namely they do not confess that He rose from death, but lie that He was stolen from the dead by His disciples. For all these things pertain to the passion of Christ, and they narrate those things which Christ suffered, both after death and before. Second, Vatablus, Forerius and Pagninus from the Hebrew thus translate: He gave His sepulchre with the wicked, and with the rich in His deaths, and thus explain it, as if to say: Christ shall die on Mount Calvary, where punishment is wont to be taken only from the wicked; but when dead He shall be carried by the rich Joseph to his sepulchre, in which He is laid. Truly, it would have been said thus rather: He gave His death with the wicked, and His sepulchre with the rich: but now conversely he joins the sepulchre with the wicked, death with the rich. Third, Marloratus translates wrongly: And he exposed His sepulchre to the wicked, and His death to the rich, and thus explains it, as if to say: Christ was buried in the hands of the wicked and bloodthirsty Jews, and as it were entombed. For these hands burying Christ are called metaphorically a sepulchre. Thus he, so that he might eliminate the glory of the sepulchre of Christ and of Christians. But in vain: for it is evident that proper sepulchre and burial are here spoken of, and thus all the Fathers and Orthodox Interpreters explain it. For the genuine sense, note that there is here a Hebrew rhythm, in which the latter hemistich says the same or nearly the same as the former: therefore, "he shall give the wicked for his burial," is the same as, "he shall give the rich for his death." For rich is the same as the rich, as the Septuagint translates. Now he shall give, either Christ Himself suffering, or rather God the Father. For as He smote Him, that is permitted Him to be smitten by the Jews: so likewise He shall give also this fitting reward for His patience, namely vengeance upon His enemies the Jews and other wicked ones, as if to say: God the Father shall give this reward to Christ, that He might overturn, kill and bury with Himself the hostile kingdom of sin, impiety and the wicked, because He Himself was unjustly killed and buried by them. But He shall give dissimilarly, and therefore doubly. For first, the wicked remaining wicked and rebellious, because they will not believe and obey Christ, He shall give for burial, etc., because God the Father shall make it that the wicked and rich, such as were the Jews who killed Christ, shall give the deserved punishments for this killing and death, both in the destruction by Titus, and in hell. Thus Eusebius, lib. III Demonstr. cap. II, St. Jerome, Cyril, Procopius, Chrysostom, Euthymius, and from them Leo Castrius. Here copius and Leo Castrius. The Septuagint appear to have read for דכאו dackeo נכאר nackeo. IF HE SHALL PUT HIS SOUL FOR SIN, — that is himself, or his life. In Hebrew it is, if he shall put אשם ascam, that is sin, his soul. Sin, that is a victim for sin, an expiation. For the victim, which was offered for the sin of the sinner, received in itself his sin, and became as it were sin: as is evident from the scapegoat which was sent forth on the day of expiation, Levit. XVI, 21. The Apostle imitated this Hebraism, when he says: "Him, who knew no sin, for us He made sin (that is the expiation of sin), that we might be made the justice of God in Him," II Cor. V, 21. HE SHALL SEE HIS SEED LONG-LIVED, — that is spiritual children, namely very many Christians throughout the whole world: and this "long-lived," because they shall endure even to the end of the world, nay through all eternity. To this Christ alluded, saying: "If the grain of wheat falling into the ground die, it bringeth forth much fruit (seed)," John XII, 25. In Christ therefore dying for us, and raising us to life by His death, that enigma of the phoenix is true (which others attribute to the pelican, whom they say vivifies his dead young with his own blood): It bears while it perishes: And: It perishes while it bears: FOR HIS DEATH. — In Hebrew it is במותיו bemotav, that is in, or for his deaths, which the Jews seize for themselves, as if to say: In the unjust deaths and slaughters of his people, namely of Israel and the Jews. But I answer that it is an enallage, for deaths, that is for his death. For thus the Septuagint translates, ἀντί τοῦ θανάτου αὐτοῦ, that is for his death. So also the Chaldean, and others: whence perhaps it should be read in Hebrew במותו bemoto, with the letter iod deleted: for this is word for word, in his death. However you read it, it is evident that death here signifies Christ's, not deaths. For all the preceding things speak of the same one in the singular, not in the plural. BECAUSE HE DID NO INIQUITY, NEITHER WAS THERE DECEIT IN HIS MOUTH, — as if to say: Because neither in deed nor in word did He sin, because He was innocent. Here He gives the reason why God granted such a great reward and vengeance to Christ suffering, namely His innocence, or because He suffered so much, when He was altogether guiltless and harmless. To this St. Peter alluded, epistle I, cap. II, 22, and St. John, epistle I, cap. III, 5.
53:10
10. And (repeat: because) THE LORD WAS PLEASED TO BRUISE HIM IN INFIRMITY,—by weakening, afflicting and torturing him. For bruise in Hebrew is דכאו dackeo, that is, to press out, to crush. The Septuagint translates differently, namely: The Lord was pleased to cleanse him from the plague, that is, as Tertullian reads it, to remove him from death, raising him up: or to cleanse, that is, to show him clean and innocent, since namely on account of Christ's death He thus punished the Jews through Titus, say Cyril, Procopius and Leo Castrius. The Septuagint appears to have read נכאר nackeo for דכאו dackeo. namely a sepulcher, he translates: And he gave him the wicked for his torments, and the rich for his sepulcher: for bama signifies a high place, either an altar, or a sepulcher: and such was Joseph's in which he buried Christ, namely a new one, hewn out of rock, on the high mount of Calvary, like a splendid shrine, spacious and magnificent: for it held both Christ buried, and two Angels in the likeness of men, and women. The Prophet therefore predicts here that after sorrows, Christ's sepulcher shall be rich and glorious. Wherefore the same Forerius, following the common reading bemotav, less correctly understands by the rich man Christ, and translates, he shall give the rich man in his torments, that is to say, God shall make Christ poor and afflicted, through his own torments and death, the richest of all, and abounding in all goods, joys and delights. So likewise Christ provided and provides splendid noble sepulchers for his followers and Martyrs. So for St. Agatha the Angels placed this epitaph in her sepulcher, engraved in marble: "A holy mind, willing, honor to God, and liberation of the fatherland," that is to say, Agatha had a holy mind, willingly offering herself to God through martyrdom, she gave honor to God, and she frees Catania from the fires belching forth from Aetna, as often as her veil is held out against them, just as by her death she stood against and calmed the persecution of the Emperor Decius and the Prefect Quintian. I have recounted more in chapter XI, 10. See here the fruitfulness of obedience and mortification, even though it brings death. If you obey God and his vicars, if you bear about in your body and soul the mortification of Christ, from this seed you shall reap a harvest of eternal life: nor shall there be lacking offspring in your neighbors, whom you shall bear to God, which shall gladden you. This is what Christ says: "He that shall lose his life for my sake, shall keep it unto life eternal." So Procopius, Eusebius, lib. III Demonstr. cap. II. Whence St. Augustine, lib. I De Consensu Evang. cap. XXXI, reads thus from the Septuagint: If you shall give yourselves for your sins your soul, you shall see the seed of a very long life. He alludes to Abraham who, in offering Isaac, merited from him a numerous and long-lived seed. Whence also he took him as a type: for Isaac destined for death, and freed from it by an Angel, and thus as it were rising again, was as it were a phoenix, dying and raising himself, a hieroglyphic of resurrection and eternity, as I said on Hebrews XI, 19. THE WILL OF THE LORD (in Hebrew חפץ chephets, that is, good pleasure, benevolence, the counsel of the Lord concerning the redemption and salvation of men, which the Septuagint, and from them St. Paul, calls εὐδοκίαν) IN HIS HAND (that is, through him, namely Christ) SHALL BE DIRECTED,—in Hebrew יצלח iitslach, that is, shall prosper, shall fall happily. For the will of the Lord cannot be void: wherefore through Christ he shall effectually care for the salvation of all the Gentiles, which he so thirsts and burns for, that he gave his only-begotten Son to death, and to the death of the cross. This is the "seed of long life," which he named. Again, "the will of the Lord in his hand shall be directed, that is, whatever God has determined to be done concerning men to be supernaturally led to eternal life, shall be executed by the merits of Christ," says Louis Molina, I part., Quaest. XXIII, art. 4 and 5, disp. 2. Whence St. Jerome: "The will," he says, "of the Lord in his hand shall be directed, so that whatever the Father willed, shall be fulfilled by his virtues;" and a little below he adds: "Because he labored, he shall see Churches rising up throughout the whole world, and he shall be satisfied with their faith;" and below: "The Lord wishes to show him light, so that he may see all illuminated through him."
53:11
11. BECAUSE HE HATH LABOURED (Vatablus clearly translated it, from labour, sweat and sorrow of soul), HE SHALL SEE (that is, he shall perceive the fruit, by which) AND BE FILLED, — as if to say, Christ shall most joyfully see and behold the fruit received from his labour, namely the salvation of so many souls and the harvest, and by this shall be filled. For he hungered and thirsted for this one thing while living and dying. Whence on the cross he cried out: "I thirst." BY HIS KNOWLEDGE SHALL THE JUST ONE, MY SERVANT, JUSTIFY MANY. — This knowledge can be understood in two ways: first, actively, as if to say Christ by his knowledge, that is by his doctrine, preaching and Gospel shall justify many, that is shall teach, and shall show the way to justice. Second, passively, as if to say Christ by the knowledge and faith in him, not bare faith, but faith formed by charity and instructed by good works, shall justify many. Thus Vatablus and Sanchez. To this St. Paul alluded, Romans III, 26, saying: "That he himself may be just, and the justifier of him who is of the faith of Jesus Christ." By these words therefore and the preceding ones, is contained the covenant, or promise of God to Christ, by which he promises that he will accept his works, labours, passion and death, for the redemption of men. Whence it is plain that our grace and glory were due to Christ by justice. Thus Francis Suarez, III part., Question I, art. 2, disp. 4, sect. V. St. Clement, lib. III Const. Apost. cap. XIX, reads otherwise, namely: He justified the just one serving well many. Whence he teaches, after the example of Christ, and concerning this it was said, that deacons ought to minister and serve all the sick; and deaconesses the sick women, even with danger of death. Tropologically St. Clement, lib. II Const. Apost. cap. XXV, from this place teaches that a Bishop after the manner of Christ ought to make the sins of his subjects his own, and bearing them expiate them: "You," he says, "Bishops (and pastors), are to your laity Prophets, princes, leaders, kings, mediators of God and his faithful, receptacles of the word of God, and his preachers, knowers of the Scriptures, and voices of God, and witnesses of his will, who bear the sins of all, and are about to give account of all, etc. For you are imitators of Christ the Lord, so that, just as he bore all our sins on the wood of the cross and crucified without any fault and stain for those who were worthy of punishment, so also you ought to attribute to yourselves the sins of the people, and bear them as your own. For it was said concerning our Saviour by Isaiah: He beareth our sins, and suffereth for us. And again: He hath borne the sins of many, and was delivered up for the iniquities of many." AND HE SHALL BEAR (the punishments due to iniquities) THEIR INIQUITIES, — just as a porter bears the burden and weight of another on his shoulders. For this is סבל sabal. The "and" is causal; for it signifies the cause and manner of Christ's justifying, namely that on his part he himself bore our iniquities, and merited justice for us; but on our part it requires faith, by which we believe that he did this, and that we are justified through his passion and merits. This is the knowledge of the saints, which justifies them.
53:12
12. AND HE SHALL DIVIDE THE SPOILS OF THE STRONG. — First, "of the strong," that is, of demons, who are powers and princes of these darknesses. "Spoils," namely the unfaithful and impious Gentiles, Christ will divide among the Apostles, and having converted them through the Churches, He will distribute them into Bishoprics and dioceses. Thus Leo Castrius. Second, "of the strong," that is, of powerful kings, princes and Gentiles, "he shall divide the spoils," that is, He will subject them to Himself and to His faith and obedience. It is a catachresis from a military commander, who after gaining victory is accustomed to distribute the spoils of the enemy among soldiers according to their merits. Third, St. Cyril, book VI of the Treasury, chapter V: Christ, he says, will divide rewards to the strong, that is, to the Saints, who fought bravely for Him and for the propagation of His kingdom. Finally, St. Augustine, book I On the Harmony of the Gospels, chapter XXXI, understands by spoils the riches which Christ snatched from the devil and from the temples of idols, and attributed to the building of churches. Thus we see here in Rome the Pantheon's columns, marbles and whatever was august and splendid in the world, given and attributed by Constantine and others to the temples of SS. Peter and Paul, and of others. Indeed the temples of Rome, which are very many, are almost all marble, and thus they shine and gleam, so as to represent and display the appearance of heaven. AND WAS RECKONED WITH THE WICKED, — because He hung in the middle between two thieves, as if their leader and chief. Thus St. Mark explains it, chapter XV, 28. On account of this infamous ignominy, God repaid Him with this glory, that He should divide the spoils of strong kings and princes. Reckoned, in Hebrew מנה minna, that is, was numbered. OF MANY, — that is, of all. For all are many. AND HE MADE INTERCESSION FOR THE TRANSGRESSORS, — both at other times, and crying out on the cross: "Father, forgive them: for they know not what they do." For made intercession, in Hebrew it is יפניע iaphgia, that is, he met the wrath of God, he interceded. Thus Forerius and Vatablus. This clause seals the whole mystery of Christ's passion with a remarkable and admirable charity of His, by which, as if forgetful of His own and His people's sufferings, He prayed for His executioners and crucifiers, and by praying obtained pardon, faith, grace, and salvation for the centurion and others. Here Christ taught us to overcome evil with good, to love enemies, to contend with benefits against misdeeds; and thus to overcome and crush them, so that from enemies we make friends of God and our own. Which vengeance of charity, paradoxical to the world, is glorious and divine. He thus condemned the Philosophers, who permit or counsel the avenging of injuries. For Aristotle, book IV of the Ethics, chapter III, teaches: "To think that following another's anger," and consequently to endure injury, "is servile, and that the magnanimous man does not tolerate insult inflicted by an enemy, but avenges it with a curse." The voice of Severus is found in Herodotus, book III: "So that if you are the author of an injury, you will appear unjust: thus if you do not avenge injuries received, you will appear cowardly." More impious and antichristian is the dogma of Mahomet in the Alcoran: "So much does he not do evil who hates an enemy, that he who kills him is on that account to be rewarded with the delights of paradise." Vespasian, in Suetonius in his Life, chapter IX, says: "It is not fitting to curse senators, and to curse back is civil and lawful." And Cicero, book I of the Offices, says: "A good man is one who benefits whom he can, harms no one, unless provoked by injury." Which saying of Cicero is deservedly reproved by Lactantius, book VI, chapter XVIII, and by Plutarch, in the book On the Utility to be Gained from Enemies, where he teaches that even adversaries and enemies ought to be loved. Plato, in the first dialogue On the Republic, refutes those who say that vengeance is lawful. And in the dialogue Crito he says: "Since doing evil is nothing other than inflicting injury, one ought not to do evil to anyone, even if you have suffered innumerable wrongs from him." Xenophon, book II of the Cyropaedia: "Nature, he says, gave dogs, wolves, boars teeth, horses hooves, bulls horns, and gave different things to different animals. But to man she gave no weapons except reason, by which he may defend himself and repel injuries." Aristippus had some offense befall him with Aeschines; whereupon someone said to him: "Where now is your friendship?" To which he replied: "It sleeps, but I will awaken it;" and he went to Aeschines, and said to him: "Do I seem to you so wretched and incurable that I do not even deserve to be admonished by you?" To which Aeschines replied: "It is no wonder, he said, if while you excel me in all things in talent, you also seem to have been first here in knowing what ought to be done." Epictetus is witness, Enchiridion, chapter XLVIII, or, as others have it, chapter XLIV. But these are nothing if compared with the Pauls, Stephens, Ignatiuses and other Christian athletes. Finally, from this St. Bernard infers, sermon for Wednesday of Passion Week: "Therefore I will remember, as long as I shall live, the labors which He endured in preaching, the fatigues in going about, the temptations in fasting, the vigils in praying, the tears in compassion. I will also remember His sorrows, the insults, the spittings, the blows, the mockeries, the reproaches, the nails and similar things, which passed through Him and upon Him more abundantly. Therefore strength makes it for me, likeness makes it for me: but if imitation should also be added so that I follow His footsteps, otherwise the blood of the just which was shed upon the earth will also be required of me." And St. Augustine, in the book On Virginity: "Behold," he says, "the wounds of the hanging One, the blood of the dying One, the price of the redeeming One, the scars of the rising One. He has His head inclined for kissing, His arms extended for embracing, His whole body exposed for redeeming. Consider how great these things are, weigh them in the balance of your hearts, so that He who was wholly fixed upon the cross for us may be wholly fixed in your hearts." St. Bernard has nearly the same words, sermon 34 On the Passion of the Lord, upon that passage: "I am the true vine," and he transcribed it from St. Augustine, as is noted there in the margin.
Machine translation from the Latin, not reviewed.
53:1
Hic incipit ponere remedia, contra dicta impedimenta: et primo contra peccatum promittit Christi passionem; secundo contra depressionem promittit exaltationem, cap. 54: Lauda sterilis quæ non paris; tertio contra paupertatem, gratuiam rerum fruitionem, ibi (cap. 55), Omnes sitientes venite
« magnificentia tua super cælos. » Ephes. 4: « Qui descendit, ipse est et qui ascendit. » Et sublimis, sedens ad dexteram Patris. Supra 4: « Erit germen Domini in magnificentia et gloria, et fructus terræ sublimis. » Et quantum ad passionis ignominiam: sicut enim obstupuerunt, exemplis, miraculis et doctrinis: Matth. 12: « Stupebant omnes turbae super doctrina ejus, et miraculis quæ faciebat. » Inglorius erit, in passione, et forma, spiritus sui decor. Psalm. 21: « Ego sum vermis, et non homo; opprobrium hominum, et abiectio plebis. » Secundo prædictit liberationem, quantum ad peccatorum remissionem, Iste asperget, aspersione sanguinis et aqua baptismi. Quantum ad ipsius venerationem, Super ipsum continebunt reges os suum, tacentes, ad auscultandum, non praesumentes ad secreta ipsius tractandum. Job 29: « Principes cessabant loqui. » Et quantum ad veritas cognitionem: Quia quibus, scilicet gentibus, non est narratum per prophetas, viderunt, corde, audierunt ipsum personaliter prædicantem. Infra 63. « Ecce ego ad gentes quæ nesciebant me et quæ non invocabant nomen meum. »
ad aquas. Circa primum duo. Primo ostendit altitudinem mysterii, quia nec auditui facile creditur, Audiuì, de his quæ de Christo a te audivimus. Habacuc 3: « Domine, audivi auditum tuum, et timui. » Nec facile videtur, Et brach’um, scilicet Filius Dei, Dei virtus. Job 40: « Si habes brachium sicut Deus? » Secundo prosequitur ordinem facti: et primo proponens similitudinem, quantum ad ipsius exaltationem: It ascendet, ex ventre matris nascendo, ex morte resurgendo, de mundo in caelum ascendendo, et in fidem gentium, sicut virgultum, quod in altum crescit, et in altum multiplicatur. Supra 11: « Egredietur virga de radice Jesse, et flos de radice ejus ascendet. » Et quantum ad ipsius humanitatem: Et sicut radix de terra sitiensi, idest de terra sine humore, quæ præ siccitate indecora videtur; sic etiam ipse ortus est de matre absque virili humore. Apoc. ult.: « Ego sum genus et radix David. » Secundo ponit similitudinis expositionem, ibi, Non est species ei, neque decor: et primo quantum ad humiliationem; secundo quantum ad exaltationem, ibi, De angustia et de judicio sublatus est. Circa primum duo. Primo describit Christi humilitatem; secundo humiliti mansuetudinem, ibi, Oblatus est, quia ipse voluit. Circa primum tria. Primo describit humilitatis officium; secundo humilitati contemptum, ibi, Et quasi absconditus vultus ejus, et despectus; tertio humilitationis fructum, ibi, Ipse autem vulneratus est propter iniquitates nostras. Circa primum: duo. Primo ostenditur ejus humilitas quantum ad absconsionem majestatis: Non est ei species, quantum ad affluentiam interiorum bonorum, neque decor, quantum ad affluentiam exteriorum: species enim proprie respicit pulchritudinem quantum ad commemorationem membrorum; sed decor quantum ad convenientiam coloris, et aliorum circumadjacentium. Habebat siquidem speciem, quia « speciosus » forma prae filiis hominum, » (Psalm. 44); sed latebat propter infirmitatem assumptam. Habebat decorem, quia « fortitudo et decor indumentum » ejus, » Prov. ult.; sed latebat propter paupertatem servatam. Unde Cant. 2: « Sonet vox tua in » auribus meis: vox enim tua dulcis, et facies tua » decora. » Et ideo nos qui tunc increduli, et postea conversi, in quorum persona loquitur, vidimus eum, corporaliter, et non erat aspectus, magnificus, secundum quod dicitur, quod species Priami digna est imperio. Secundo ostenditur ejus humilitas quantum ad ostensionem infirmitatis: Et desideravimus eum, cum desiderio expectantes quasi magnum redemptorem. Aggaei 2: « Ecce veniet desideratus » cunctis gentibus. » Et in dignitate, contra quod vidimus eum despectum, inglorium, novissimum virorum, propter turpissimum genus mortis. Sap. 2: « Morte turpissima condemnemus eum. » Magnum etiam in prosperitate; contra quod invenimus eum virum dolorum, quasi miserum, et doloribus plenum. Thren. 1: « O vos omnes qui transitis per » viam, attendite, et videte si est dolor sicut » meus. » Magnum etiam in potestate; contra quod invenimus eum scientem infirmitatem, per experimentum. 2 Cor. ult.: « Nam etsi crucifixus est » ex infirmitate, sed vivit ex virtute Dei. » Et quasi absconditus vultus ejus et despectus. Hic ostendit humilitati contemptum: et primo quantum ad majestatem abscensam in subtractione honoris, Quasi absconditus, latens majestas sub infirmitate carnis. Unde nec reputavimus eum, debitum honorem non impendendo. Supra 45: « Vere tu es Deus » absconditus. » Secundo quantum ad infirmitatem ostensam, ponens infirmitatis signum: Vere, sicut verus homo, languores, infirmitates, sicut famem, sitim, tulit, sustinuit, dolores, sensibiles in passione, et tristitiam, et languires, peccata, abstulit a nobis, vel loco nostri, poenas sustinuit. 1 Petr. 2: « Peccata nostra pertulit super lignum. » Ponens etiam contemptum: Et nos reputavimus eum quasi leprosum, immundum et peccatorem, et ideo percussum a Deo, pro peccatis suis quantum ad poenas, et humilitatum, quantum ad ignominias. Job 22: « Propter malitiam tuam plurimam, et iniquitas » iniquitates tuas. »
Nota super illo verbo. Brachium Domini cui revelatum est? quia Christus est brachium primo ad flagellandum daemones. Psalm. 88: « In brachio » virtutis tuae dispersisti inimicos tuos. » Secundo ad supportandum debiles. Supra 40: « In brachio » suo levabit agnos. » Tertio ad defendendum fideles. Sap. 5: « Dextera sua teget eos. »
Item super illo verbo, Virgultum, quia Christus est virga primo ad percutiendum. Num. 24: « Orietur » stella ex Jacob, et consurget virga de Israel » et percutiet duces Moab, vastabitque omnes filios » Seth. » Secundo ad sustentandum. Psalm. 22: « Virga tua et baculus tuus, ipsa me consolata » sunt. » Tertio ad dirigendum. Psalm. 44: « Virga » directionis, virga regni tui. »
53:2
Item super illo verbo, Radix de terra, quia Christus est radix primo propter absconionem. Ec. 1: « Radix sapientiae cui revelata est? » Secundo propter nutrimenti ministrationem. Jerem. 17: « E-» rit tamquam lignum quod ad humorem mittit » radices. » Tertio propter totius arboris sustentationem. Rom. 11: « Non tu radicem portas. »
53:5
Ipse autem vulneratus est propter iniquitates nostras. Hic ponit humiliationis sive passionis fructum: et primo assignat rationem moventem: Ipse autem, non sicut putavimus, est vulneratus spinis, clavis, lancea, propter iniquitates nostras, tollendas. Atritus, flagellis, alapis. Vel vulneratus, quantum ad id quod dixit percussum; atritus, quantum ad id quod dixit humiliatum. Thren. 4: « Spiri-» titus oris nostri Christus Dominus captus est in » peccatis nostris. » Secundo ostendit utilitatem consequentem in reconciliatione pacis, Disciplina pacis: idest, ipse pro nobis disciplinam correctionis sustinuit:per quam pacem habemus accessum ad Deum. Rom. 5: « Si enim cum inimici essemus, reconciliati » sumus Deo per mortem Filii ejus, multo magis » reconciliati, sal-i erimus in vita ipsius. » Et in restitutione perdita sanitatis, Livore, quem ex virgis habuit. 1 Petr. 2: « Cujus livore sanati estis. » Psalm. 102: « Qui propitiatur omnibus iniquitatibus » tuis, qui sanat omnes infirmitates tuas. » Tertio ostendit necessitatem imminetem ex parte nostra, quia omnes infirmi: unde omnes medico indigent, et nullus alius sufficiens remedium praebere poterat.
53:6
Rom. 5: « Non enim est distinctio: omnes enim pec-» caverunt, et egent gloria Dei. » Omnes nos quasi oves erravimus. 1 Petr. 2: « Eratis aliquando sicut » oves non habentes pastorem. » Oblatus est, quia ipse voluit, et non aperuit os suum. Hie ostendit patientis mansuetudinem: et primo proponit ipsam mansuetudinem, et primo quantum ad voluntariam sui oblationem: Oblatus est, Deo scilicet Patri pro nobis hostia, quoniam ipse voluit. Psal. 53: « Voluntarie sacrificabo tibi. » Joan. 10: « Ego pono animam meam, et iterum sumam eam. » « Nemo tollit eam a me, sed ego pono eam a me » ipso. » Secundo quantum ad patientem passionem: Et non aperuit os suum, quasi contradicens et contendens: unde etiam coram Herode nihil respondit, Luc. 25.
53:7
Secundo ponit similitudinem: Sicut ovis ad occisionem, quia sine resistentia occisus, et quasi agnus, sine contradictione injuriam passus. Jerem. 11: « Ego quasi agnus qui portatur ad victimam. »
Item notandum super illo verbo. Novissimum, quia Christus fuit novissimus propter doloris acerbitatem. Thren. 1: « O vos omnes qui transitis » per viam, attendite, et videte si est dolor sicut » dolor meus. » Secundo propter mortis turpitudinem. Sapien. 2: « Morte turpissima condemnemus eum. » Tertio propter impositi criminis magnitudinem. Proverb. 59: « Stultissimus sum vi-» rorum, et sapientia hominum non est mecum. »
Item super illo verbo, Virum dolorum, quod Christus fuit plenus doloribus primo propter morbi acerbitatem. Supra 1: « A planta pedis usque » ad verticem non est in eo sanitas. » Secundo propter gratiarum effusionem. Joan. 1: « De ple-» nitudine ejus nos omnes accepimus, gratiam pro » gratia etc. » Tertio propter nostram obligationem. 2 Corinth. 5: « In hoc Christus mortuus est . . . »
• ut justificati per gratiam ipsius heredes simus • secundum spem vitae aeternae. ▸ Tit. 5.
53:8
De angustia et de judicio sublatus est. Posita humilitate passionis, hic incipit ponere exaltationis gloriam, quae est passionis praemium, sicut dicitur Phil. 2: «Propter quod Deus exaltavit illum.» Et primo quantum ad evasionem periculorum; secundo quantum ad ultionem hostium, ibi, Et dabit impios pro sepultura; tertio quantum ad justificationem hominum, ibi, Si posuerit, etc.; quarto quantum ad victoriam rebellum, ibi, Ideo disperitiam etc. Circa primum duo ponit. Primo ponit praemium: De angustia, passionis, de judicio, injusto, quo ab aliis judicatus est, sublatus est, in resurrectione. Proverb. 11: «Justus de angustia liberatus est.» Secundo ponit meritum, ponens patientis dignitatem, ut ex conditione poenae meritum passionis pensetur: Generationem, aeternam quae de patre sine matre, vel temporalem qua de matre sine patre, quis enarrabit? quasi dicat: Nullus naturali ratione, etsi aliquilter inspiratione divina. Eccl. 43: «Quis vidit eum et enarrabit?» Ponens etiam illatam passionem: Quia abscissus est, per mortem a Judaeis, de terra viventium, de hac vita. Jerem. 2: «Venite, mittamus lignum in panem ejus, et eradamus eum de terra viventium.» Ponens etiam ex parte Dei Patris passionis acceptionem: Propter scelus percussi, idest percuti permisi. Et dabit impios pro sepultura.
53:9
Hic ponit secundum, scilicet vindictam persequentium: et primo ponit praemium: Et dabit impios. Judaeos in manus Romanorum, pro sepultura, quia ipsum in sepulcro custodiri fecerunt. Secundo ponit meritum quantum ad vitae innocentiam: Eo quod iniquitatem non fecit, quantum ad peccatum operis, neque dolus in ore, quantum ad peccatum oris. 1 Pet. 2: «Qui peccatum non fecit, nec inventus est dolus in ore ejus.» Et quantum ad mortis obedientiam: Et Dominus, Pater voluit. Et ipse obediens fuit Patri usque ad mortem. Phil. 2: «Factus obediens usque ad mortem.» 1 Cor. 1: «Quod infirmum est Dei, fortius est hominibus.» Si posuerit pro peccato animam suam. Hic ponit tertium, scilicet quod per ipsum completa est
hominum justificatio: et primo ponit praemium contra mortis dolorem, Si posuerit, propria voluntate: Joan. 10: «Ego pono animam meam: videbit semen longaevum: usque ad finem mundi filios sibi regenerari ex virtute mortis ejus.
53:11
Joan. 12: «Nisi granum frumenti cadens in terra mor- tuum fuerit, ipsum solum manet; si autem mor- tuum fuerit, multum fructum affert.» Et voluntas Domini dirigitur, implebitur, in manu, in opere ejus. 1 Thessal. 4: «Haec est voluntas Dei, sanctificatio vestra.» Et contra doctrinae laborem: Pro eo quod laboravit, praedicando et discurrendo, videbit, gentes ad se conversas, e saturabitur, quasi habens quod intendit. Joan. 4: «Cibum habeo manducare quem vos nescitis.» Secundo ponit meritum quantum ad exercitium praedicationis, In scientia, idest doctrina. Roman. 5: «Justificati gratis ex fide.» Joan. 6: «Domine, ad quem ibimus? Verba vitae aeternae habes.» Et quantum ad tormentum mortis, Iniquitates, idest poenas pro iniquitatibus. Supra 43: «Ego feci, ego feram.» Ideo disperitiam ei plurimos, et fortium dividet spolia. Hic ponit quartum, scilicet victoriam de hostibus: et primo ponit hostium subjectionem: Ideo disperitiam, quasi partem suam ei dabo, plurimos, qui credent in ipsum, et spolia fortium, idest captivos a daemonibus, dividet, discipulis suis, diversos diversis gentibus praeponens. Oseae 15: «Ipse diripiet thesaurum omnis vasis desiderabilis.» Ps. 67: «Rex virtutum, dilecti dilecti, et speciei domus dividere spolia.» Secundo ponit subjectionis rationem quantum ad mortem: Pro eo quod tradidit: et quantum ad genus mortis, Et cum sceleratis. Luc. 25: «Et crucifixi sunt cum eo duo nequam.» Psalm. 97: «Aestimatus sum cum descendentibus in lacum.» Tertio subiectorum salvationem. Non enim quasi tyrannus sibi subdit ad vexandum, sed ad salvandum.
53:12
Et ipsa peccata multorum, efficienter, quamvis omnium sufficienter, tulit, abstulit, et pro transgressoribus oravit. Luc. 25: «Pater, ignosce illis, quia nesciunt quid faciunt.»
53:1
v. 4 « Quis credidit auditui mostro et brachium. Domini cui revelatum est »? — auditus, &xe4, h. l. ut nyY29 est id quod auditur, nuntius, quo sensu etiam auditis apud latinos ! quandoque usurpatur. Interrogationis forma iam indicatur, ut S. /Jier. dicit, raritas credentium ; quae inde gne in altero membro, qu'a potentia Domini paucis facta est manifesta ; i. e. adest quidem in re illa per nuntium allata insigne potentiae didsie documentum, at pauci id agnoscunt neque sufficiunt ad illud cognoscendum vires naturales, sed opus est, ut ipsa potentia divina super eum sese manifestet (cf. hebr.), ut ergo Deus peculiari ratione mentem animumque illustret. Es; enim mysterium crucis pro multis scandalum et stultita. Sed hanc viam redemptionis a consiliis humanis adeo alienam Deus docente S. Paulo elegit, « quia in Dei sapientia non cognovit mundus per sapientiam Deum, placuit Deo per stultitiam praedicationis salvos facere credentes » (1 Cor. 4, 21). Uti 52, 13 opus redemptionis documentum declarabatur sapientiae, ita hoc loco potentiae divinae monumentum describitur. Cum 82, 18 reges et gentes servum Domini venerentur et quod antea iis non erat annuntiatam videant et intelligant, quaestio hoc loco proposita conditionem quandam contrariam in populo israelitico indicare videtur i.e. paucitatem credentium ez ludaeis; ita explicant S. Hier. Euseb. Cyr. Salmeron, Pint. Sasb. For. Mald., quae explicatio concordat cum 65, 1. 2 et etiam ipso loquendi modo commendatur. Nam qui loquentes inducuntur, sunt ipse Isaias et populus, i. e. Isaias uti saepius v. g. 16, 6 et 24, 16 et praesertim 42, 24 et 64, 5 loquitur nomine populi et suo pariter. Id sane pro subsequentibus erit assumendum : et vidimus eum... languores nosiros tulit... propter iniquitates nostras... etc.; sed si in v. 29 et seq. Isaias nomine populi loquitur, idem valere debet iam pro nostro versu. Quare auditus noster nuntius est ad nos perlatus; et si Isaias nomine populi effatur paucos credere, id praeprimis de ipso populo valere videtur. Et ita denuo praeclare confirmatur quod toties apud prophetas et praecipue apud Isaiam occurrit paucos ex Iudaeis credituros, atque ad Iudaeorum infidelitatem demonstrandam ver- , ba haec allegantur Ioan. 12, 38 et Rom. 10, 16. Attamen haud pauci sensum explicant generalem, ut in universum dicatur paucos credituros iam ex ludaeis quam ex gentibus (cf. Osor. Sanct. Lap. Men. Tir. Calm. Reinke, Schegg). Sed iure, uti videtur, dubitari potest, an paucos in universum credere et huic loco et aliis vatum verbis congruat. Nam vates modo 82, 45 gentes et reges proposuit servum Domini venerantes et 53, 12 magna praeda servo Domini promittitur; in aliis autem locis reliquiae, pauci et sim. de Israel efferuntur, sed si est sermo de gentibus modus loquendi est universalis nullo limite circumscriptus; cf. 9, 3. ^4; 11, 10; 25, 6; 49, 21. 23; 60, 3. 8; 65, 1; idemque apud alios prophetas observare licet; cf. Am. 9, 12. Mich. "i, 12. Agg. 92, 8. Zach. 14, 16 etc. füerit. Induci autem loquentes omnes prophetàs, vel apostolos, iam eo incredibile fit, quia nihil tale iudicatur ; ergo qui loquuntur, erui debent ex contextu. ldem valet de gentibus ; praeterea gentes exhibentur vidisse ea quae non erant antea iis aununtiata; neque gentes conqueri possunt de paucitate fidelium. Ergo nil remanet nisi ut propheta loquatur nomine suo et nomine populi. Is enim solus potest concipi respondens Deo qui loquitur 52, 13 ; sed cum numero plurali loquatur, se cum populo, cuius mentio 59, 14 adest, complectitur. Iuremerito autem populus de nuntio sibi facto loquitur, quia hoc oraculum de humiliatione Messiae iam antea dalum est. saltem. magnam partem (49, 4. 7; 50, 5. 6) et modo iterum indicatum est 52, 14. — Alii quidam quis hoc loco loqui censendus sit, omnino non inquirunt — id quod utique commodissimum est. Iam qu:d sit illud quod pauci credent et in quo tamen potentia Dei sese manifestat explicatur, i. e. quis sit nuntius iis factus
53:2
v. 9 « et ascendet sicut virgullum coram. co et sicut radix de terra sitienti ; non est species ei neque decor, el vidimus eum el non erat aspectus et desideravimus eum » ; — verte ex hebr. vidimus eum et non eral aspectus (forma spectabilis), ut eum desideraremus scil. ut eo aspectu delectaremur et eius nobis desiderium gigneretur. Tamquam surculus qui ex wunco in terra abdito, ergo in humili conditione surgat, Messias iam 11, 1 indicatus est; idem habes hoc loco, sed aliqua ratione augetur, cum ex lerra arida, ergo sterili, emortua surgere dicatur, quare per se iam intelligitur stirps vel planta macilenta atque depressa. Quia tamen germen est Domini (4, 2) et quia in ea humilitate se sistit Domino et causam suam Domino commendat (49, 2; 50, 3-1), coram eo ascendere dicitur; et eo rectius quia Domino adiuvante (50, 1) opus suum peragit, eo inspectante et, praesente adolescere dicitur. Est scil. ille surculus, quem Dominus districtum e cedro quae casura erat plantaverat, ut suo tempore erumperet in germen et faceret fructum (cf. Ez. 11, 22. 23). Terram sitientem, aridam, sterilem bene dices cum Maid. regnum Davidis penitus collapsum, quod Amos vocat tabernaculum David quod cecidit (Am. 9, 11), id quod similiter etiam 11, 1 exprimitur '. In tali virgulto et surculo optime delineatur conditio eius prior humilis, vilis in qua adolescit (cf. Osor. Sanct. Mar. Malv. Lap. For. Reinke, Bade, Mayer, Troch.), id quod eo magis fit quia saepius pompa, superbia, fastus hominum arboribus magnificis, cedris v. g., comparatur ; cf. Ps. 36, 35 : vidi impium superexaltatum et elevatum sieut cedros Libani et Ez. 31, 3. Dan. 4, 17 etc. Huic origini humili et pauperi conformis est ulterior quoq1e humiliatio qua affectus est et quae sequentibus verbis describitur : nec forma ei erat neque decor (cf. 52, 14); idque cum pondere quodam repetitur : videmus eum et non est species, ita ut eum expeteremus (cf. For. Mald. Sanct. Mar.). Uti igitur antea 42, 2. 3 mansuetus, mitis, humilis describitur, ita 50, 6 iudicatur, quantopere ipse hane mansuetud nem debeat exercere, et nostro loco exprimitur quem demum gradum vexationes illae et contumeliae illatae attingant. Duos itaque locos inter se componentes rite explicabimus : in tantum percutietur, vellicabitur, colaph/s et spatorum contumeliis onerabitur, ut omnis dispareat venustas, ut aspectus eius nauseam moveat atque fastidium. speetu eius; sicut radix in terra sitienti... seil. wt virginitatis privilegium demonstraret, quod absque ullo humano semine de terra prius invia sit creatus ». Demum pro desideravimus eum LXX praebent : obà: x4AAog non. habebat speciem neque decorem (S. Hier.) ; lorte legeruut vel explicarunut nrenia an suavis, pulcher (Reinke). Immo eiusmodi est eius aspectus ut cum non solum non des;derarent, eo non delectarentur, verum potius eum considerarent et haberent
53:3
V. 9 « despectum et novissimum virorum, virum dolorum et scientem infirmitatem ; et quasi absconditus vultus eius et. despectus, unde nec reputavimus eum » ; — ita quae 50, 6 indicata sunt magis magis jue explicantar. Contemptus et dolores summo quodam gradu in servo Domini cernuntur : despecl'is (erat) et vilissimus hominum, vir dolorum, sciens infirmitatem (quasi eius gnarus, eam maxime expertus) e£ sicut absconsio facierum ab eo (cf. Mar. For. Malv.) i. e. ut talis a quo quis: faciem et vultum avertit et prae horrore abscondit; ita ex hebr. In qua vultus aversione maxima ex;rimitur nausea, quae doloribus eius et deformitate incutitur, et maximus quoque horror et abominatio qua ab eo refugiunt. Cuni vocetur vir dolorum, expertus infirmitatem, tormenta et cruciatus eum subiturum esse clare denotatur. Cum talis appareret, non reputavimus eum i. e. non eum aestimabamus, nomine populi dicit propheta; pauci enim sunt ex v. 1 qui nunt:o ad se perlato filem adhibent ; plerique ergo eum in forma humili apparentem revera spernent, nihili aestimabunt. Uti ergo alias propheta populi nomine ad eos edocendos et ut in formam orationis eis praeeat, dicit : peccavimus : quare errare nos fecisti de viis tuis etc. (42, 24; 63, 171; 64, 5), ita hoc loco id'enuntiat quod natio iudaica faciet et quia est revera culpa nationalis, etiam se comprehend:t : non reputavimus eum. Quomodo singula accurate in Christo impleta sint, accurate prosequuntur Salmeron, Pint. Lap. quos videsis. Hebr. "5n yy opüme verlitur gnarus vel erperius morbis ; Sym. reddit 1vos10; yóco et eodem modo Aq. Táeod. quos mulli seculi sunt explicantes : familiaris morbo, nolus morbo ; sed haud abs re advertit Del. eam notionem potius exprimendam esse per y3"»2 vel y 135. Naeg. verit : insignis morbo (Deut. 1, 13. 15) quia haec vox illis in locis dicat illustrem vel insignem virum ; ergo designari eum qui per morbum suum vel morbi ratione habita illustris et celeber sit. Sed bene iam et simplieius LXX sio gfpsty uaavizv; et sim. Syrus. Quod ipsam formam atlinet, confer y*mN tenens (Cant. 3, 8), noa confisus Is. 26, 3. Ps. 112, 7 elc. ; nolus vero vel familiaris exprimitur forma yo Ps. 31, 12; 55, 154; 88, 9. 19. Is. 12, 2 vel y 112 vel YT3 Prov. 7, 4. Ruth 2, 153, 2. , . E Hebr. 333202. 825 "nb? verlit S. Hier. quasi absconditus vultus eius, et explicat : « ut humano corpore divina potentia celaretur » ; proinde hebr. intellexisse videtur : : abscondens vultum a nobis vel obvelans. Legit ergo vel *zp2 (quod quattuor codices exhibere dicuntur; cf. Ges. Thes. p. 975; lieinke) vel 3nb'2 participium more chaldaico elatum censuit ; etiam aliqui recentiores eodem modo obvelans explicant (Ges. Hengstenberg et iam apud Mald. Malv. IV) et allusum putant ad Lev. 13, 45, ut sensus sib : est quasi leprosus ab hominum consorlio separatus et faciem obvelans ex lege Lev. 13, 45 (Malv.) vcl qui prae pudore et deformitate faciem suam abscondit. Ad hanc acceptionem ctiam referri videtur versio LXX zt &zíezoxzzot 5ó x2ó00xoy «UcoU quia aversa est facies eius et Ag. 6: Xxovszouppivov et Chald : subtrahebat vultum maiestatis a robis. — Alii etiam parlieipium agnoscentes non a nobis vertunt, verum ab eo et participium sensu plurali accipienles vertunt : sicut is a quo faciem obvelant homines; ita iam Pagnimus, Malv. HM. Ges. in comment. ; at ea structura lamen durior videtur. — Alii explicant : sieut qui occultare facit faciem a se. Sed propler rationem panetorum plerumque substantivum statuunt : absconsio et explicant, uli supra dedi. Quam explicationem tolius versus habitudo sibi postulare videiur, neque enim id effertur, quomodo ipse se erga alios exhibeat, sed quomodo alii adversus eum et quid alii de eo sentiant; iste quoque sensus ad 49, 7 congruit. — Substartiva eo modo formata satis frequenter in usu sunt. [n aliis interpretationibus aut forma participii statuitur inusitata apud Hebraeos aut etiam quod durius est huic formae adiungitur nolio quae verbo non inest; nunquam enim ^p hiph. significat fecit abscondere, occultare, obvelare, verum semper abscondit, occultavit, obvelavit (cf. Ges. Thes. p. 975. Reinke l. c. p. 106).
53:4
v. 4 « Vere languores nostros ipse tulit et dolores nostros ipse portavit et nos putavimus eum quasi leprósum et percussum a, Deo et humiliatum» ; —duo explicantur, cur servus talia sustineat et qualis tamen habeatur ab hominibus. Cum magna vi et affirmationeeffertureum in setamquam onus magnum assumpsisse et gestasse nostros morbos et dolores; unde vere, profecto, sane; quae vis voci voN inest et hoc loco eo magis retinenda est (relicta adversativa notione at, vero), quia in hae ipsa sententia alterum membrum priori opponitur : nos vero putavimus. Particulam affirmativam exprimunt Syrus, Sym. £vxog et aequivalenter LXX o5xog hic cum emphasi in initio sententiae. Cum in antecelentibus de maxima illa deformitate et contemptu quo apparet servus Domini sermo fuerit, nunc ipsa verborum collocatione eum pondere. docetur, nostros morbos illum ferre et sustinere; proinde in statu illo despicatissimo cerni nostros morbos i. e.. dolores, poenas, castigationes quas nos meruimus et quas nos portare et exsolvere iuremerito deberemus ; nostri sunt morbi et dolores qui a no-. bis, non ab ipso erant perferendi. Ipse tulit i. e. in se assumpsit et luit poenas et ita nos expiavit. Expiationem et satisfactionem hisce enunliari verbis clare patet idque etiam interpretes [udaei et rationalistae ultro agnoscunt. Ita scribit Jarchi, eum castigatum esse ut per eius (Israelis) castigationes omnes gentes expiarentur : plagam quae debuit venire super nos ille tulit; et Küimchi : existimandum est mala quae nobis perferenda essent in illos congesta esse, ut nos iis expiaremur (apud Ros.). Eodem modo Kn. : « poenas peccatorum quas nos meruimus et quae nobis infligendae erant, ipse pro nobis luendo exsolvit » et sim. Ges. : « noster morbus est ille qui in poenam nobis non illi erat infligendus ». Discrimen amborum verborum bene exprimitur in allegatione textus apud Matth. 8, 47: 3c in se assumpsit, tulit, pertulit et à34evase ut. onus grave. portavit ; hebr. NV2.et 520. Prius notionem habet ferendi et tollendi ; hoc loco ob membrum parallelum et ob nexum cum antecedentibus prior notio est seligenda, qua vox saepe adhibetur; ef. Lev. 17, 16; 20, 19; 24, 25. Etiam dicitur quando aliquis pro altero expiat, v. g. Lev. 10, 17: ut portetis iniquitatem multitudinis et rogetis pro ea in conspectu Domini ; sim. Ez. 4, 4: et. assumes (N22) iniquitatem eorum. LXX vertunt nostro loco 9ipe; Sym. dy3àofe. Cum voci etiam insit notio £ollendi, auferendi, aliqui ita explicarunt: languores nostros abstulit (For. Sa, Mur.), sed bene iam notat Sanct. Lap. 520 proprie significare portare et gestare onus et certum esse Isaiam loqui de doloribus a Christo susceptis ; quare iuremerito fere omnes etiam pro membro primo eandem notionem retinent. Illos autem potissimum movit allegatio apud Matth. 8, 17, quo in loco Christus « omnes male habentes curavit, ut adimpleretur quod dictum est per Isaiam prophetam : ipse infirmitates nostras accepit.. ». Sed argumentatio evangelistae optime consistit in priore acceptione quae unice in contextum pro- phetae convenit ; nam quia Christus revera peccata expiat, propterea etiam potestatem habet auferendi et sanandi peecatorum sequelus, morbos; hosque sanaudo ostendit se illum esse qui satisfactione praestità nos expiat. Expiatio ergo peccatorum et a»latio sequelirum peccati inter se connexa sunt, uti causa et effectus ; unde. evangelista ex effeetu. qui cernitar in Christi sanatiouibus arguit ad causam et dieit eam potuisse sanare, quia is erat qui vere expiaturus essct ; ergo in sanalionibus a Christo faetis impletur i. e. cernitur et demonstratur id quod hoc loco [saias de Christo asserit, eum scil. expiare nostra peccata; in sanationibus illis iam alest et operatur meritum (anticipatum) eius satisfactionis et quia est propitiatio pro peceatis, ideo hanc ei potestatem contulit Deus. Adquamremaptemonet Lap. : «sicut peccata nostra in cruce portavitetexpiavit, Ssicconsequenter et morbos, adeoquein 1e habit potestatem eos curandi quia eos in se Inendo siscepit ; iti S. Chrysost. Ti»piyl. Zithyn.in With. 8 et O-iz. in c. 8et 13 al Rom. ; hoc est qqod ait. Hilarius, citatus a S. Thoma in citena Matth. 8 : Christus passione corporis sui secundum prophetirum dieta infirmitates humanae naturae imbecillitatis absorb iit » ; sim. Tir. Calm. et Sanct. sribit : « dicenlam puto primo locum istum aceeipiendu: esse tam a propheta noslro quam a Mauttha2o de peesatis, ut scholastici dicunt. directe atque primario, ut sentiunt communiter utriusqie scriptoris interpretes. exceplis quod ego viderim tantum Caietano et Foreiro, et probant quae statim in eodem capite sequuntur neque ullus iuxta. LXX trauslationem du iare potest, sic enim illi : iste peccata nostru portat et pro nobis dolet ». Qiam iuterpretationom ex LXX depromptam in sacra liturgia legimus. Ex hoe loco olim hiud pauci multiplicem sensum literalem s. Seripturae iness2 ostendere conibantur, dequa re vide Cornely, lutrod. E p. 525. [am Sunct. adnotat : « qiidam duos esse putant literales sensus ; sed valle controversum est an tàles esse possint eiusdem literae, nisi il!i in aliquo ordine ita coniungantur, ut alter alteri supponatur. Quod hie qua ratioue fiat non appiret : quia neque altar alterius potest esse typus. ueque alterius alter videri potest typieus vel historieus, ut optime Gubriel Vasques in 4 p. S. Thom. disp. 18 cap. 5 ». Neque illi sitis accurate exp'icant qui languores accipiunt Janguores animae i. e. peccata (ita Mald. Gord. Pint. et in comment. Sunct.) ; si S. Hier. scribit : « languores nostros et peccati porlavit » solum quod saepe facere assolet et textum hebr. et versionem graecam in unam coniungit sententiam, Sensus verborum proprius est quein bene exprimit Osor. : « morbos ét aegritudines nostris sceleribus debitas excepit et dolores qui nobis erant subeundi sustinuit », intelliguntur enim poenae peccatis debitae et has in se suscepisse directe et per se dicitur. In altera versus parte propheta id enuntiat quod animis plurimorum ex Iudaeis incredulis scil. (cf. v. 1) revera iahaes:t, ita ut oppositio efferatur inter opinionem vulzi et rei veritatem. Longe enim aberant Iudaeorum plurimi, ut in Christo patiente agnoscerent expiatorem. Simul afflictio servi Domini ulterius describitur ; ita scil. forma eius erat miseriis obruta, ut qui ex externa specie iudicium ferret diceret eum esse affl:ctuin, a Deo pereussum et oppressum. Vox Y22 saepius usurpatur de plaga divinitus inflieta (cf. Gen. 12, 17. Ex. 11, 4. 1 Sam. 6, 9. Ps. 38, 12; 39, 11; 13, 1^. Iob 19, 21 etc.) et cum talis plaga praesertim lepra censeretur, elucet cur S. /llier. exposuerit leprosum. De plaga leprae saepius instituitur sermo; cf. Lev. 13, 3. 6. 22. 23. 21. 99. 30 etc. ita quidem ut Y31 etiam per se dicat lepram (cf. Lev. 13, 13. 17. 42.). Notat S. Ilier. : « et nos putavimus eum esse immundum sive 2^ dolore, ut LXX transtulerunt, pro quo A7. et Syn. posuerunt leprosum ! , Theodotio flagellatum ; quod aliis verbis hebraico idiomate lepra intelligitur .... et est sensus : putavimus eum pro peccatis suis a Deo percussum, qui humiliatus est propter nos ». Tribus illis verbis maximum quoddam af(l;etionum pondus declaratur, et ut Sanct. apte monet, ex hisce quoque praecedentium verborum sensum docemur, servum scil. Domini super se tulisse hominum languores et non tantum ab illis liberasse, sed etiam in se derivasse ex illorum debitis dolorem at ue ignominiam ; « revera lepra nostra et nostri languores ipsum deformarunt et dolcres nostri ipsum dolere fecerunt ». Contra externam illam speciem qua quis putet eum Deo odiosum adeoque a Deo foele percussum, vates cur afflictus fuerit iterum iterumque verbis quam maxime propriis ita proponit, ut simul dolorum eius genus modumque accuratius delineet
lam 50, 4 seq. obedientia servi Domini opponebatur inobedientiae populi; 52, 14 afflictio populialiquo modo tamquam causa asserebatur cur servus in tam vilem ac despectam conditionem esset redigendus ; 52, 15 dicebatur servus ?/a, tali ratione, in ea conditione positus expiare gentes : hisce via sternebatur ad id quod iam explicite et conceptis verbis declaratur, scil. servum talia pati ut pro nostris culpis satisfactionem praestet vicariam. Ergo cur et quo fine eiusmodi contumelias subiturus sit servus Domini, vates docet
53:5
v. 8 « ?pse autem vulneratus est propter iniquilales nostras, attritus est propter scelera nostra ; dis iplina pacis nostrae super eum et livore eius sanali sumus » ; — quater effert vates servum Domini causa nostra et ad nostrum bonum sustinuisse percuss:onem et quidem bis docet eum propter peccata, bis propter bona nobis promerenda dolores subiisse. Hebr. potius vertes cum compluribus (Malv. Reinke, Net. Meyer, Rohl. Troch. Kn. Hahn, Del.) transfossus est (confectus est Vat.) et Syrus statim vertit : ipse occisus propter peccata nostra, dum LXX vulnerationem exprimunt a3z2z éx2xopazíoüq, Aq. autem fsQgAepivsg (profanatus est; cf. 55n Ez. 306, 23); dicitur ergo vi vocis perfossus vel vulneribus transfixus ex nostris defecüionibus, ex nostra apostasia vel violatione foederis multiplici: (cf. »v5 1, 2); dein contritus vel contusus (hebr.), Aq. covcezpuyp£vec (vel cuvexplüs apud Euseb.) ex iniquitatibus nostris. Ad quae verba Del. notat non adesse in lingua hebr. voces quibus efficacius et clarius mors declaretur ac describatur violenta et cruciatibus tormentisque plena. Nostra delicta et peccata exhibentur per particulam v2 (vim habet «c &z iuncta cum passivis; Del.) tamquam illa, propter quae sit transfixus et contusus; unde LXX E «&g &yuapztag (pov et S. Ilier. propter iniquitates nostras et Syrus propter peccata nostra accurate sensum expresserunt, neque ab hac acceptione verboram interpretes rationalistae recedunt. Verum in doloribus servi Dei etiam maxima pro nobis bona continentur; haec in altera versus parte bis quoque proponuntur; hebr. castigatio pacis nostrae super eum et vibicibus eius (vel tumoribus, livoribus) sanatio nobis (vel proprie sanatum est nobis i. e. sanati sumus). Castigatio vel poena, 2*2. LXX zzzíz, ei est impos:ta, et haec castigatio ea est qua efficiatur pax nostra, qua pax nostra concilietur; dicitur enim castigalio pacis nostrae eodem modo uti v. g. timor Domini disciplina sapientiae (Prov. 45, 33) quae scil. ducat ad sapientiam, cuius finis et effectus est sapientia. Sensum ita effert Kn. interpres rationalista : ad nostram salutem tulit poenam peccatorum divinae iustitiae satisfaciens, lahve autem peccatis per ipsum expiatis nobis denuo prosperitatem: largitur et salutem; atque eodem modo omnes interpretes verba exponunt. Duo bona pax et sanalio describuntur; pax bonum est messianicum ' et cumulus quidam ac comprehensio omnium (cf. 9, 6. 1); optime additur sanetio quae est quasi via ad perfectam pacis possessionem. Mala nobis per peccata illata dicuntur sanari; innuitur ergo restitutio in conditionem illam plenam vigore, optime constitutam, ex qua peccatorum morbis corrosi excidimus. Nostra ergo vulnera sanantur per vibices eius; est enim. 2n plagarum vestigium lividum in cute remanens (Ges.) cf. Is. 1, 6 et dicit vibicem, tumorem aut livorem in carne plagis, verberibus aut flagellis ortum (Reinke). Efficax quoque cernitur inter se oppositio quam describit Osor. : « illa vulnerum deformitas, ille corporis contusi livor sanitatem vulneribus nostris attulit et illius tormentis e morbis mortiferis quibus opprimebamar emersimus ». Hisce edocemur clare et perspicue, cur demum 49, 1 magnifica promissa dicta sint ad animam contemptam, ad abominationem vulgi; ex eius eaim vulneribus efflorescit salus. Singula praeclare ex Christi passione illustrant S. Cyr. Ilier. Lap.. satisfactionem — vicariam exprimi demonstrant iidem — et — Euseb. Th:od.; ex recentioribus Reinke, Bae, Schegg et ex protestautibus Del. Naeg. alique. Ad sermonis ubertatem qua vates utiiur apte haec scribit Sanct. : « vix a se ipso videtur impetrare. posse propheta magnus, ut cogitationem avertat, spiritum temperet aut linguam cohibeat a suavissimo hoc et nunquam non renovando beneficio, quo Christus languores nostros in se recep:t, ut a nostris nos infirmitatibus Lbera:et ; lividi nos eramus et ulceribus foedi... sed dum ille lividus est ab illis vulneribus quae propter aliena merita passus est, id est consecutus, ut nos sanati non solum a vulner;bus sed etim a vulnerum livore et cicatricibus mundi simus ae puri ». Ad loc oraculum conferendum monet S. /Tier. Ps. 21; idque opt:me. Demum ipse vates etiam clarius ae distinctius explicat quid sit propter iniquitates nostras etc,
53:6
v. 6 « omes nos quasi oves erravimus ; unusquisque in viirm suam declinavit, et posuit Dominis in eo iniquitatem omnium noslrum »; — populus theocraticus saepe su5 gregis nomine et symbolo exliibetur (cf. 40, 11) ; sed cum grex ilie destitueretur bonis pastoribus (cf. 1, 23. Ez. 34, 8 seq. Ps. 118, L'10) oves dispergebautir ac. vagabantur; i. e. unusquisque a recta. via deflec.ebat et sua quisque studia perversa et concupiscentias sectabatur; unde declinavit a recta via et in suain viam se convertit vel ex hebr. in suam quisque viam nos convertimus. À vero tramite aberraviimus et quo malum augetur, suam quisque libidinem prosequebatur; « quid.[uid ergo peccant deviae atque stolidae oves dum sua se voluatate agunt, id totum. propheta Christo impositum esse affirmat » (Sanct.) ; ergo n»s peccavimus, ille autem a Deo punitur; Deus ab eo poenas pro peccatis populi luendas exegit, ita Kn. quoque verba exjlicit et hunc sensum et satisfactionem vicariam et/am textus hebr. clare exprimit : /a've ei ?mmisit (in eum. incurrere fecit, Salmeron, Vat. Malv. For. Lap. et communiter recentiores) éniquitatem omnium nostrum; ergo ipse Deo volente portabat peccata nostra, ei imputabantur, « ut quod propter imb»cill tatem virium ferre non. poteramus, pro nobis ille portaret » (S. /I/er.). Ad quae For. monet : « hic mecum, chrstiane lactor, considera peccata tua ac mea partem illius exercitus exstitisse qui in Christum irruit ». Bene sensum quoque reddidit Sym. : xápxog 85 wxcxviüsxs Pxzíasw ei ati» vi) Guopiaw wivow doy. LXX. xx2180x29 aii» txt; &pxpsixiz fp», id quod Euseb. explicat : « se tradidit Dominus pro (0g) peccatis nostris, ut fieret avctlyoycv xat &yvikozoo? diu» », et S. Cyr. : « Deus et Pater propter peccata nostra tradidit eum, ut nos a poena absolveret credentesque salvaret ». Isa1is$ Il — 20. Pauci sunt ex protestantibus qui ex hoc loco satisfaetionem vel poenam vicariam removere conantur, explieantes 2 Y^335 feeit ut in eo culpa omnium impin- - geret vel frangeretur (cf. Slier) ; verum plerique rite vertunt : in eum irruere, incurrere fecit, inciderefecit(cf. G2s. Kn. D^l. Sein. Nueg. Ór.), qua eum acceptione $yrus quoque concordat. Cernunt aliqui expressam imaginem ferae hostiliter irruentis (Itos.) vel hostis irruentis in eum et exercitus (Kimchi, For. Mald.), Codex unus praebet y*35 coniunxit in eo vel admovit (cf. de Rossi). Sym. et $. Hier. exhibent cum testu hebr. numerum sinzularem.— iniquitatem, LXX, Syrus, Chald. vero pluralem.
53:7
v. 1 « Oblatus est quia ipse voluit et non aperuit os suum ; sicut ovis ad. occisionem ducetur et quasi agnus coram tondente se obmutescet et non aperiet os suum » ; — i. e. libere patitur et summa animi demis- &ione et patientia se vexandum et occidendum aliis permittit ita, ut in nulla re obsistat neque se ab iniuriis defendat. Ilaec summaest enuntiationis, in quam et textus hebr. et LXX, Syrus, Sym. Theod. et vulg. conven:unt. Id quod vertit S. Tier. oblatus est, ipse de sacrificio minime intellexit, verum explicat : « qui igitur oblatus est Pilato quia ipse voluit, et non respondit, ut patibulum pro nobis damnatus ascenderet, ipse sicut ovis ad occisionem: ductus est » et « si non propria voluntate esset oblatus, qui indicare et praedicere poterat proditorem et apostolis loquebatur : omnes vos in hae nocte in me scandalum sustinebitis, poterat eos qui ad se missi fuerant declinare, quibus occurrit intrepi lus et ultro sé obtulit dicens : quem quaeritis ». Unde constat, S. /L'er. vocem olferendi in ea notione h. l. aecepisse qua dicitur sese sistere, sisti alicui. Secutus est S. Ilier. in versione saa interpretationem Sym. xoseny fon, quam vocem Euseb. explicat : « eui vero oblatus est nisi Pilato » ? et sim. Procop. Textum hebr. verte : vexatus est (exagitatus, male tractatus), ipse aulem. submisit i. e. patienter tulit, placate toleravit; LXX solum praebent hoc loco : ipse propter afflictionem (Zi cà X8x2702020) non aperuit os suum ;. Syrus : accessit et humiliavit se. Unde plerique quoque interpretes latini in voce illa oblatus est explicanda iure merito de notione sacrificii tacent (cf. Osor. For. Sasb. Mald. Sa, Mar. Malv. Tir.) et Sanct. explicite monet verbum oblatus est Matth. 18, 24 de eo dici qui alicui sistatur et explicat h. 1. de Christo quasi de fideiussore qui severe iubetur pro debitore solvere eoque nomine iudico sistitur. ltem For. exponit : « accessit et ipse afflictus est i. e. accessit ut pateretur; quod quid aliud est quam oblatus est quia ipse voluit »? Neque tamen desunt alii qui rationem sacrificii in voce deprehendunt; ita 5S. Thom. : Deo Patri pro nobis hostia oblatus est; ita IHaimo, Pint. Lap. Men. Calm., quamvis non semper satis discerni possit, utrum eam notionem eliciant ex hae voce an potius ex comparatione cum agno. et potestate vocum *zY et "zy colligitur quibus afflictus isque mansuetus et mitis designatur. Dein haec siznificatio hie sequentibus confirmatur eamque etiam plerique sequuntar (ef. Reinke, Schegg, Dade, Net. Mayer, Rohl. Troca. Ewald, Sein. Del. Naeg. Or.). Unde versio S. Hier. quia votuit. sensui conformis est ; forte vocem exp 'icuit respondit quae notio voci nzY frequenter. iuest el etiam in niphal (vide Ex. 14, 4. 7), ita ut servus Domini alacriter responderet Domino ad passionem vocauli (cf. 50, 9. 4), uti Hebr. 10, 7 innuitur: tunc dixi : ecce venio. — Alii retinent siguilieationem : afflietus est (cf. Malv. For. Ges. Kn. Iluhn) ; cf. 1s. 58, 10; et similiter iu vulg. quoque exprimitur Ps. 118, 107 humiliatus sum. Iam quomodo se afflictioni submiserit et quam pntienter tulerit, comparationibus duabus illustratur ; hebr. e/ non aperuit os suum sicut agnus q"i ad. maclationeimn ducitur el sicul ovis qae coram lonsoribus suis obmutescit, et non aperuit os suum ; sententiae interiectae ducitur, obimutescil a] agnum et ovem pertinent, uti ex forma verbi feminina in altero menibro elucet ; si autem verti debet : s cut ovis quae obmutescit, icem consequitur pro priore comparatione ; adde quod ma.tatio, lamiena, iugulctio r28 mel us de pecude cicitur (cf. 1s. 34, 6) ; et ita textum hebr. ex] licant 7ér. Malv. Reinke, Bade, Mayer, Net. Rohl. etc. et communiter recentiores, quamvis S. Hier. aliter intellexerit scribens: « ipse sicut ovis ad occisionem ductus est et quasi agnus coram tondente obmutuit ». Bis effertur de servo Domini : non aperuit os suum ; compara 50, 5 : ego autem non contradico ; sed qui ita vexatus, uti v. 9-5 descriptum est, ne unam quidem vocem querelae vel increpationis vel mi narum emittit, is sane summae mansuetudinis et patientiae exemplum omni a:miratione dignum exhibet. Id ipsum bis quoque comparationibus effertur : « s cut agnus cum ducitur ad victimam non repugnat, sic ille passus est voluntate » (S. fier.) ; agnus enim non repugnat sed ultro sequitur ducentem, quia nescit instare lanienazn, ille eadem promptitudine subiit vexationes quainvis sciret quae et quantae essent et qua morte dur;ssima essent finiendae. Idem in altera comparatione ; « ad tondendum suo tempore abducuntur oves et pastores illis novaculas admovent ; quae etsi patiantur (interJum et;am culiro pellem attingente moerent), ferunt et silent et in eos qui hoc faciunt non insiliunt ; it Christus ccnviciis appetitus ecnvicia ron regessit, patiens non niinatus est, sed iuste iudicanti rem commisit » (S. Cyr.). Nos eriavimus sicut oves, ille mansuetus et slens ut ovis et ut agnus ad victimam ductus cruciatus patienter perfert nosque sua immolatione expiat (Sanct.). Quamvis igitur illud quia ?pse voluit totidem verbis non sit in hebr., sensus tamen plene et integre adest ; dicitur enim se submisit; dein haec patientia ita describitur, ut is qui habet omnem resistendi potestatem et plenissime scit quid sibi vexatores et carnifices illaturi sint, os non aperiat ad querelam verum se tradat et committat vexatoribus eadem promptitudine, obedientia, sicut agnus et ovis ad mactandum vel tonlendum; hisce in tali homine voluntaria et libera sui tra litio depingitur. Nota, quam sedulo evangelistae silentium Christi in passione literis consignaverint (Mauh. 96, 63. Marc. 14, 61). Plura quae hie pie meditantibus fere sponte sua sese offerunt vide apud S. Cyr. IIier. Pint. Sanct. Lap. Quod comparatione agni qui ad mactationem ducitur instituta iam fere indicatur, servum scil. Domini morti esse addicendum, propheta iam ita Ad hoc demum culmen desc:zipt:o passionis progreditur, postquam edocti sumus, quid antea sit passurus, quem in finem, et quomodo s:t cruciatus subiturus. En igitur quam arcte et apte tota oratio contexatur;
IIucusque vates exposuit quid servus Domini sustineat et cur, pro quibus, in quem finem.Iam nobis declarat quomodo sustineat, quo scil. animo hane pro nobis praestet poenam et satisfactionem vicariam subeat; dep:ngit scil. magisque explicat, quod supra tetigerat : ego retrorsum non abii (50, 5) pariterque nobis ostendit quanto ambitu valeat. illud 49, 4 : non languescet neque infringetur, donec ponat in terra ius (hebr.). Unde
53:8
v. 8 « de angustia et de iudicio sublatus est ; generationem eius quis enarrabit ? qw.a abscissus et de terra viventium; propter scelus populi m^i percussi eum »; — primum dicitur : ex oppressione violenta et iudicio ablatas est; qualis sit ablatio, declaratur verbis illis : quia abscissus est de terra viventium vel excisus e terra viventium, qua enuntiatione mors clarissime designatur. Cum igitur in antecedentibus de cruciatibus sermo fuerit, mox autem mentio mortis subiungatr, certo in membro interiacente de angustia. sublatus est non erit exspectanda exaltatio gloriosa (uti una fert. explicatio apud S. /Her.; Haimo, Rup. DB»da, S. Thom. Lyranus, Salmeron, Pint. Sasb.), sed potius quibusnam conditionibus sit ad mortem adductus. Cam np habeat notionem capere, prehendere, abripere, auferre, praepositio 2 nativa sua sign:ficatione omnino retineri potest. Igi:ur duae declarantur conditiones mortis, in quibus fuerit tempore mortis et ex quibus ereptus sit : oppressio violenta et iudicium i. e. actio quaedam iudicialis et forensis. Cum hoc iudicium iam ipso contextu satis declaretur iniustum, non opus est duas illas voces ita coniungere ut explicetur : ablatus est oppressione iudicii vel iudicio opprimente, actione forensi opprimente, iniusta (Lap. Tir. Reinke, Dade), sed unaquaeque in sua proprietate retinen.la erit. E mediis igitur angustiis et ex actione quadam iudiciali iniusta servus Domini morte eripitur. Neque sensus multum mutatur, si 2 notione quadam generaliori accipiatur de causis quibus ablatus fuerit : oppressione et iudicio factum est ut mort? auferretur (cf. Osor. Mald. Sanct. Sa, Tir. Net.) vel post oppressionem et iudicium ablatus est (Bade), sed prior acceptio quam maxime cum verbo congruere videtur, ea videtur praeferenda (cf. Mayer, Del. Naeg. Or.). LXX £&v «5j txxzvüost dj xgiotg ajcoó 5505; ad quod S. lier. notat : « in humilitate iudicium eius ablatum est, illud signi- ficat, quod iudex oranium iudicii non repererit veritatem, sed absque ulla culpa seditione Iudaeorum et Pilati voce damnatus s:t ». Cum mentio facta sit iudicii iniusti in servum Dei exerciti, facilis est transitus ad. exclamationem illam stuporis plena de tanta hominum iniquitate et iniustitia : genzrationem eius quis enarrabit? i. e. ut. For. nexum et sensum proponit : « non potuit (vates) non admirari generatonem illam, saeculum illud, mores hominum illorum qui talia ausi fuissent », et Osor. ita verba declarat : « o facinus hominum illius aetatis omnium quae possunt cog.tari scelestissimum! quis enim poterit tantam immanissimi sceleris atrocitatem non dico vi orationis explicare sed mente atque cogitatione complecti »? similiter verba concipiunt Vat. Men. : « quasi dicat : quis explicet pravitatem ludaeorum illius saeculi »? et Lap. notat : « hie sensus satis congruit praecedentibus, explicat enim iudicium de quo dixit: de angustia et iudicio sublatus est, rursum latinum generatio ac graecum «::z et hebr. dor saepe metonymice s'gnificant homines illius aevi aut saeculi » et ita generationem passim in Scripturis sumi pro hominibus aetatis eius Malv. rectedicit et ita posse intelligi P/n£. affirmat; eandem explicationem ítradunt e recentioribus fteinke, Dereser, Dade; similiter vocem generationis de aequalibus esse explicandam omnino censent Jet. Mayer, Rohl. Troch. et aliorum interpretum plerique (cf. Del. Hahn, Or.). Atque revera Y!3 yzvez, generatio, saepe in sacris Literis eo sensu adhibetur, ut. praesens hominum generatio, aequales designentur; ita Gen. 6, 9 Noe dicitur perfectus fuisse inter homines suae aetatis et Gen. "l; 1. Num. 32, 13. Deut. 1, 35; 2, 14; 32, 5. Iud. 92, 10. Ps. 13, 6; 93, 6; 11, 8; 94, 10. Prov. 30, 12 etc. Dein vox ?'? etiam generatim usurpatur d» g»nerationibus hominum vel praeteritis vel futuris : v. g. « generatio praeterit, generatio advenit » (Eccl. 1, 4), et generalio prima, secunda, tertia etc. ; de qua re vide Lev. 3, 171 ; 93, 14. 3l. 4L et saepe; Deut. 1, 1; 93, 3. 4. 9 etc. Cui notioni alia. connexa est atque conserta, ut posteri, posteritas designentur (Num. 9, 10; 15, 14 hebr. etc.). Occurrit haec vox ?!* plus quam centies sexagiesin s. literis (secundum locos exhibitos in Concordantiis hebr. a. Fürst concinnatis 163 vicibus), sed nunquam in sensu nativitatis. Quare etiam generatio hoc loco ita explicari nequit, cum vox latina non per se spectanda sit quid significare possit, sed cui voci originali respondeat, e cuius notione etiam latinae vocis significatio est petenda (cf. Cornely, Introd. I. p. 932 seq.). Alia huius loci explicatio fertur apud multos : quis potest generationem eius enumerare i. e. posteritatem, posteros eius! ita scil. ut quod v. 10 dicitur de semine longaevo, de multorum iustificatione et quod a cap. 54 et deinceps saepius. effertur. de innumerabili multitudine Deo servientium, iam hoc loco praeoccupetur. Verba quidem eam explicationem admittunt (cf. Ps. 22, 31 ; "i1, 18 hebr.). Eius explicationis mentionem ingerunt neque ullo pacto eam repudiant Mald. Malv. Est. Sasb. Men. Lap. Gord. Calm.; eam autem adoptant Lyranus, Salmeron, Pint. Mar. Schegg, Loch, Naeg. et Sanct. ita de ea censet : mihi et veritati et textui maxime consentanea videtur, ita scil. ut generatio sit numerosa soboles fidelium quam Christo atque Ecclesiae atque adeo coelo peperit tam acerba mers; ita sentit Lyra, Carthusianus (Dionysius) et Salmeron in cap. 8 Actuum. Adamus (Sasb.) vero et Hugo cardinalis ita sententias alias admittunt ut hanc non excludant; huic explicationi favent maxime verba quae a propheta subiiciuntur : « si posuerit pro peccato animam suam, videbit semen longaevum ». [ta alii quoque, argumentantur. Attamen ei acquiescere non possum, qnia cum in hoe, versu sermo sit de iis quae mortem comitantur et de ipsa morte et in, v. 9 desepultura, demum in v. 10 propheta progreditur ad declarandum, , quales fructus ex morte sint exorituri. Unde hoc iam loco inter mortis adiuncta et ipsam mortis annuntiatiunem aliquid de fructibus eius tangi, non est probabile, praesertim cum in tota hac oratione ordo adeo clarus observetur. Erit igitur illa explicatio certo. amplectenda, quae in hanc seriem optime conveniat i. e. quae ad ipsius mortis aliuncta pertinet ; ea vero illa est quam supra proposui. Stuporem quendam et admira-: tionem de illorum hominum perversitate etiam verbum Tm indicat," quod scil. significat satis cogitare, med:tari, expendere, eloqui, enun-, üare, describere (cf. Reinke 1l.. c. p. 152). Apud SS. Patres et antiquiores scriptores pervulgata est ea explicatio, qua ambitu significationis vocis yeve£, g^neratio in lingua graeca et latina spectato sententia exponitur de nativitate Messiae eiusque ortu ; idque triplici modo proponitur : vel de generatione Filii Dei aeterna ex sinu Patris, vel de generatione temporali in utero beatae Virginis, vel. demum de nova illa generatione ad vitam corporalem quae facta est in resurrectione. Qui ita explicant, longa serie recensitos invenies apud Salmeron, Sanét. et praecipue apud Patritium (in Act. Ap. comment. ad Act. 8, 33) et is quidem enumerat triginta novem qui priorem explicationem de aeterna generatione tuentur, quattuor qui alteram, viginti qui alterutram ponunt; resurrectionis autem meminerunt TAeodorus heracl. (quem vide apud Patritium), Mald. Malv. Pint. aliique. — Hisce adde S. Ephr. : « quis enarrabit aut propter eius divinitatem aut propter humanitatem eius filii David regis » et Barh. qui explicat : « incomprehensibilis est eius aeternitas, quia e sinu Patris prodiit et venit in mundum ». Unde Darh. *** intellexisse videtur de aeternitate. Potestne vox de una ex tribus istis gencralionibus in quas sententiae dividuntur dici? Vox "7 usu suo niiiime dicit generationem eo sensu qui ad nativitatem accedit, et conatus quibus eam notionem ex voce extundere studebant Lap. et Patritius valde quidem laboriosi sunt, verum etam subtiliores et eam vocis ad alium sensum deflexionem exigunt quae certe al;caius Hebraei mentem non subier:t, in voce praesertim quae usus adeo est frequentis. Nam Lap. ita rem considerat ; « dor significat aetatem alicuius et seriem generationis qua quis ex patre aut matre suo tempore nascitur eique succedit : ergo aetas Christi ac series ortus et vitae est ineffabilis »; et Patritius : « aetatem cius quis commentzbitur? aetas est aliquod tempus. In aliquo tempore, si illud per se ipsum spectes, nil aliud est quod cogites quam principum, spatium, terminus. Si in Christo hominem attendas, eius aetatis neque spatium neue terminus aliter se habuit ac ia ceteris hominibus ; at principium longe secus; quare Isaias ita exclamans principium voluit dicere ! », Sed quaero, estne ipse Isaias censendus tam subtilem seriem cogitationum adhibuisse, ut vocem dor ad alium sensum detorqueret necne? et si voluit eam exprimere cogitationem, cur non vocem adh:buit claram, simplicem, uti alias facere solet? num vox ad ortum et nativitatem designandam deest in hebr.? Qua igitur probabilitate supponi potest Isaias ex aetate fecisse ortum et nativitatem ? Si non Isáias, forte auctor primarius s. Scripturae, dixerit quis, illum sensum intendit et expressit. Sed quomodo ad tale mysterium absconditum perveniemus? Vox illum sensum non suggerit; canon ille quo de alicuius loci sensu certi reddimur ex fidei et revelationis fontibus : definitio Ecclesiae vel unauimis Patrum consensus non adest; ergo nulla adest via qua ostendere possunt Spiritum Sanctum eum sensum inten lisse. Addo etiam s. Scripturam non adoptare modum loquendi inusitatum ; et quo sensu Isaias hanc vocem adhibeat discere potes ex decem Isaiae locis. rum ; 58, 129 fundamenta generationis et generationis suscitabis ; 60, 18 gaudium te ponam in generationem et generationem ; 61, 4 instaurabunt eivitates dissipatas in generationem et generationem. Cum falis igitur usus sit vocis et adeo frequens, iam non possumus ullo pacto existimare eam uno in loco ratione adeo singulari adhiberi. Neque obstat tot Patrum auctoritas. Hi enim non vocern respexerunt originilem, sed rem ex versione graeca vel latina, i. e. yeve& et geueratio, expediunt. Quod in sensum voris origina!'is quam Isaias adhibuit non inquisierunt, dolendum quidem est, at sane islà omissio non potest esse ratio pro nobis, ut voci hebr. alienam obtrudamus siguiticationem. D. in qualis requiratur Patrum. consensus quo norma irrefragabilis statuatur pro iuterprelatione, eumque hoc loeo non adesse, lege apud Cornely, lutrod. I p. 590. 592, 8. Praeter tres illas praecipuas expositiones feruntur aliae quoque, quas paueis indicabo. Et textum. quidem — hebr. aliqui ita declarant, ut $Y57nx non a verho velint dependere, sel emphasis gratia in initio sententiae collocari : et quod attinet aequales eius, quis consideravit ? Haec explicatio si sensum spectaveris certe in seriem cogitationum convenit eandem que praebet cogitationem quam in simili contextu 97. 1 expressam invenimus ; eam adoptant Ges. Ros. Diestel, Del. Rohl.. Troch. ; at iN ho* loco eum sequatur verbum a quo proxime particula dependere possit non adeo facile eo modo poterit explicari, praesertim cum veleres interpretes vocem illam commuui consensu lamquam obiectum grammalicale expresserint. Ceterum. fitendunm est hane interpretationem | sensum praebere facilem et forte non obstante illa diffieultate eo modo. textuin hebr. optime expediri; verbum enim rni2 ad eam acceptionem mire factum est et plane aptum, immo dieam melius quam ad ceteras quas propon^nt. Alii cap'unt *13 sortem : quis sortem eius considerat (IJifz.) vel vitae rationem; vel habitationem i. e. sepulerum (Kn.); at isti quoque vocem ad inusitàtam notionem detorquent ; nunquam enim sortem vel. vitae rationes significat ; alterum vero : nemo considerat quam parum ipsum deceat ille locus qui ei pro sepulcro assignatur, satis longe petitur neque in contextum quadrat. Alii demum nx vertunt infer : inter. aequales eius. quis considerat ? seusus ulique facillimas; at talem usum particulae nN alii tamquam a lingua alienum repudiant; eo sensu 3 poni haud immerito asserunt. Alii: quis vitae eius tempus vel saeculum eius futarum enarrabit? Mayer autem : quis lugebit aequales eius ? Demum notari oporlet, aliquos sententiam subsequentem : quia abscissus est, ila cum hae. coniungere : et. quod attinet. aequales eius, quis consideravit eum abscissum esse a terra (cf. Jtohl. Troch. Del). Mayer autem ea quae sequuntur de populo israelitico accipit, quibus igitur judicium in deicidas pronuntietur: eos iri abscissum a terra viventium ; et revera eos fuisse fame, bello, peste consumptos, immo cum repudiarint vitae auctorem etiam ab aeterna, vita esse exelusos. Post exclamationem illam interiectam vates ad enuntiationem primam redit eamque clarius explicat, qua explicatione simul scelus aequalium maiore vi proponit : quia abscissus est de terra viventium ; mortem dicit violentam vox excisionis; ferra viventium regio est vivorum ut distinguitur a regione mortuorum, ab infero, Scheol (cf. Iob 28, 13. 14. Ps. 26, 13. Ier. 41, 19. Ez. 32, 32). Ita ergo mors servi Domini eaque violenta, quasi qui media in vita vi abscinditur, clare ac perspicue enuntiatur ; abscissus est « instar arboris succisae, immo eradicatae, cui eum comparavit » (Lap.). Ad hunc ergo terminum adductus est per seriem illam contumeliarum, de qua v. 9 seq., per angustias et iudicium iniustum. Et cum illas contumelias perferre d:ctus sit nostra causa praestans satisfactionem vicariam (v. 4-6), eo ipso etiam mortem eadem satisfactione obire perhibetur. Id quol postquam in iudicio perversitas aequalium ostensa est qua iniuste cruciataum mortisque damnatur, denuo indicatur et ita quidem ut Deus exhibeatur qui et passionem illam voluerit et ad finem satisfactorium direxerit ; propter scelus populi mei vel propter apostasiam populi mei (cf. 1, 2) percussio ipsi (hebr). Cernitur itaque in passione et hominum malitia et dispositio divina. Vox enim 321 plaga, percussio praesertim de plaga divinitus inflicta adhibe- - tar (cf. v. 4) et populi mei aptius ad Deum loquentem refertur (cf. v. 12) cum Mar. Men. Tir. Troch. quam ad Isaiam (cam Sanct. Lap. Schegg, Bade). Etiam textus hebr. percussio ipsi ad servum Domini referendus est; nam cum v. 4 servus tamquam 133 sit. descriptus et quidem v. $ propter populi scelera, ille cui propter scelus populi 733 percussio impingitur, est certe idem ; habes ergo parallelismum et verbalem et realem. Adde 329 minime obstare ; nam formam hane notione numeri singularis adhiberi, iam optime elucet, ut Salmeron, Sanct. Malv. notant, ex Is. 44, 15 et ex casu simili Iob 90, 93 ; 92, 9 ; 971, 93 et Ps. 11, 1; unde singulari numero rite explicant Schegg, Bade, Net. Rohl. Troch. Del. Naeg. Or. etta explicari posse etiam Diestel fatetur. Ad hanc explicationem fuleiendam accedit, quod alia de populo cui punitio indicetur, duplici laborat defectu. Nam primo quamvis verum sit populum iudaicum propter caedem Messiae esse punitum, hoc tamen loco reliqua omnia in v. 8 et 9 mortem et conditiones mortis et sepulturam tangunt ; quales effectus mors haec habuerit, describitur a v. 10 et seq. neque afferuntur hoc loco nisi effectus salutares ; quare minime videtur consultum esse hoc loco agnoscere sententiam plane novam, qua descriptio mortis sepulturaeque interrumpatur et aliquid enuntietur adeo breviter quod in hac oratione iam nullo pacto explicetur. Deinde, ut adsit membrorum concinnitas, debebis coniungere, uti accentus mas. LXX, Syrus, S. Hier. Chald. et plerique coniungunt : propter scelus populi mei percussio ipsi, quae sententia tribus antecedentibus et quattuor subsequentibus parallela est; iam cum in his omnibus et iam in v. "1 uniee de servo Domini sit sermo, non videtur credibile in membro hoc interiecto menti prophetae alios obversari, ad quos subito sermo deflectatur, ut denuo subito ad servum Domini redeat; insuper duplex iste transitus repentinus nullo signo, verbulo nullo indicatur. Demum nulla cerni potest ratio, cur prophetia de ruina: populi, pro cuius salute et patitur et rogat servus Domini (v. 12), praecise inter mortem et sepulturam interponatur. Ordo vaticinii adeo insignis quem eousque observavimus eo membro potius perturbaretur. Neque LXX neque Syrus vaticinium contra populum h. 1. exprimunt. llli praebent : ab iniquitatibus populi mei ductus est ad mortem ; hie : et ex iniquis populi mei teugerunt eum. Pronomen $mb sensu plurali sumunt Sym. Theod.; ille zX«4 abzot; hie fijexo «16v ; quos sequuntur For. Malv. Reinke, Mayer, Hahn, Sein. ad populum referentes ; sensu eollectivo de servo Domini accipiunt Ges. Kn. aliique. At certum est eam formam et cognatas alias eliam pro numcro singulari adhiberi; pro qua notione vide Ilupfeld-Riehm, die Psalmen I p. 329, Ewald, Lehrbuch 2 247 d, qui ait negari non posse hune usum pro singulari numero ; Ges. Lehrgeb. S 60 A. 6. 62 A. 2. LXX legisse. videntur nwo5. S. Hier. in versione sua sequitur Theodotionem : propter scelus populi mei percussit eos, et explicat in comment. : « persecutores et sceleratos populi sui sua morte percussit » ; pronuntiavit igitur y33, uti LXX. quoque ct Syrus. Alii ila vertunt, ut praepositionem T etiam ad y33 trahant : propter plagam quae iliis debebatur ; vel aliter : propter plagam ab iis inflietam (ef. Hahn); vel: propter iniquitatem populi mei quibus plaga debebatur, vel : a transgressione populi mei, plaga eis (ef. For. Malv. Reinkes alios eiusdem sententiae patronos recensct Del.), vel : erat percussio pro cis (Stier), scil. servus Domini erat plaga vel percussio pro eis, totus percussus est. Legitur in vulg. percussi, id quod sensum clarius effert; nam Deum esse percutentem ipsa voce Y42 cf. v. & indicatur; unde Del. quoque concedit, percutientem esse Deum. Ceterum concinnitas membrorum exigit, ut eo modo iungaiuP quo veteres; unde ea iam ratione plures explicationes allatae repudiantur. Morte declarata sacer vates nos de sepulturae ratione edocet; et id quidem verbis simplicibus atque perspicuis in textu hebr.
53:9
v. 9 et dant cum impiis sepulerum eius, et (sed) cum divite post mortem eius i. e. constituitur sepulerum eius apud impios; verum post mortem revera accipit sepulerum apud divitem ; ita textum hebr. revera esse vertendum et veteres viderunt interpretes latini et recentiores fere omnes et catholici et protestantes et rationalistae omnino consentiunt. Unde ei primo destinatur sepulerum apud impios, verum (particulam * saepe sensu exigente notione adversativa exponendam esse norunt omnes) post mor- "tem sepulcrum ei datur apud divitem. Quam apte et clare hoc in Messiam conveniat, non erit opus ,pluribus declarare. Cum mortis esset turpissimae damnatus, adversarii eius eolem cum malefactoribus genere sepulturae eum contumelia afficere volebant; at minime evenit; iam in eius sepultura gloria eius oriri inc/pit. Unde in textu hebr. clarum effertur vaticinium rei narratae Matth. 291, 57. Llem sensus exprimitur in versione syriaca : dat (constituit) impius sepulerum eius et (verum) dives in morte eius. Ergo ibi ubi malefactores sepeliebantur, eum sepelire volebant; se! revera sepultus est ibi, ubi dives habuit sepulcrum; ita cum impiis vel apud impios, et cum divite vel apud divitem facile intelligitur et particula nx habet hanc notionem sensu locali (cf. Gen. 19, 33. Lev. 19, 13. lud. 4, 41. 1 Reg. 9, 26. Iob 2, 13; vide Ges. Handwverterb. ed. Mühlau un Volck). Concedunt versionem rational;stae, negant expl:cationem et applicationem ad Messiam. Contendunt enim "7 nomen singulare esse explicandum sensu plurali propter parallelismum. Sed primo non ea est lex parallelismi adeo rigida, ut ita oporteat exponi; in textu adest singularis, quamvis in priore sit pluralis; secundo parum interest, etsi pluralem postulaver:s; habebis enim sensum : eum ibi sepultum esse, ubi divitum erat sepulcrum. Et cur hoc non aeque bene conveniat in rem gestam, non perspicitur. Nam Iosephus ab Arimathaea probabilissime non pro se solo, sel pro familia locum sepulcri illum elegerat, vel ubi ille sepulerum delegit, alia etiam sepulera nobi.ium esse poterant. Gravius est alterum quod obiiciunt; volunt enim divitem h. 1l. eadem notione esse accipiendum qua impium (ita Ges. Kn. Sein. IHitz. Hahn, Or.). Sel quo iure? "v? est dives, neque opus est, ut quicumque sit dives, sit impius vel malefactor quoque; neque si saepius ins. literis divites reprehenduntur propter superbiam et pervicaciam, id semper fieri oportet. Atque id minime hoc loco. Impii enim hie, ubi de iudicio mortis est sermo, ii dicuntur qui actione forensi mortis damnati sunt; Aisce autem non ita comparatur d;ves, eum sane dives non dicat eum qui sententia iud'ciali est damnatus vel impius declaratus. Itaque arbitrarium est exponere, servum Domini revera apud impios sepullum esse; proinde verba non in Messiam convenire. In textu hebr. legitur proprie in mortibus éius; inservit numerus pluralis ad atrox mortis genus; exemplum habes ler. 16, 4 et Ez. 28, 8. 10 (cf. Ewald, Lehrb. 2 119; Kueper, Ilahn, Del. IVaeg.); in autem i. e. 3 induere notionem pos! vide 1 Reg. 13, 3!, ubi legis hebr. ad literam : in morte mea sepelite me in sepulcro; eandem notionem 3 prae se fert cum infinitivo iunctum (cf. Gen. 33, 48. Ex. 3 12. Ios. 5, 4. Is. 20, 4 etc.). Versionem textus hebr. eandem proponunt v. g. ex catholicis interpretibus : Salmeron, Pagninus, For. Pint. Male. C'arius, Vat. Mad. Cum. Juhn, Dereser, van Ess, Allioli, Dad», Reiuke, Loch, Mayer, Net. Roh. Troch.; e prolestantibus: Munsterus, Clevicus, Vitringa, 1l. D. Michaelis, Duthe, Hezel, Ges. Umbreit, Hengstenberg, Kueper, Hitz. Sein. Ewuld, Kn. Hahn, Del. Naeg. Or. aliique. In modo vertendi pirvà solum adsunt discrimina, quibus sensus non multum mulatur. Alii enim tamquam subiectum | grammaticale supplent vel Deum vel Christum (Mald. Pint. Vat.) i. e. voluit mori in loco ubi suinebatur supplicium de improbis ; in Calvariae monte mortuus est, ubi. noxii, et in sepulero novo conditus est quasi dives (cf. Sulineron, Malv. Mar. Cali.) ; alii supplent : populus ei dabit ( Ham) ; plerique. concipiunt : daut. vel datur, co stituitur. Atque lioc optimum est et itv adhiberi tertiam person. siug. notum est et [requens quoque apud [saiam, pro qua re Naeg. v. g. affert 6, 10; 7, 21; 8, 4; 10, 4; 11, 32; 18, 5; 291, 9; 33, 20; 31, 10; 43, 24. Aliqui hune in modum vertunt allerum membrum : et apud divitem is est post niortem suam (cf. Reinke, Due, Mayer, Rohl. Net.) ; sed tune exspectandum esset pronomen $n in hoe membro. Neque iste interpretum consensus in versione facienda interturbatur eo quod aliqui a'iquas proposuerint conieeturas. Nam q'iilun divitem coniectura e textu removere volebant; ita Ewald (iuseus novam vocem et. &xoZ Aer. elformans p'UX, vel Doettecher coráigeus y^ 97 facientes malum. vel. Hofmann. iungens divites per mortes i. e. qui caedibus divites facti. sunt, ae si ?nortes essent caedes. Sed frustra et labore inani. Nam dives vel diviles adsunt apud LXX, Syrum, S. Hier. e& Chald. i.e. apud omnes testes antiquos quos de hoe versu liabemus. Alia coniectura esse lezendum v T1223 ezcelsa eius vel tumuli sepulera:es pro in morli?us eius iam. invenitur aj ud. Sulmeronem, For. et ante cos proposita ést ab Abenesra aliisque (cf. R»inke p. 181) ; cam etiam recentiores quidam proponunt ( Ewald, Beck, Sein. Doettcher, Or.); at cum i22 nul'ibi hane habeat significationem, relin:;uenda erit illa coniectura ; testes veteres LXX etc, mortem exprimunt, non [iouoóz. Quomodo ex textu hebr. versio «6v LXX orta sit, facile explicatur ; accepit interpres graecus Dx ut notam aceusativi ; 3 adhibetur in significatu pro de pretio, praemio, permutatione v. g. Gen. 99, 48 : serviam libi septem annos bma pro Rachel ; et hanc. praepositionem in altero membro obviam in primo videtur supplevisse. Legitur in LXX 86co dabo ; sed Theod. notat tres reliquos legisse &3ce:, uti Syrus quoque et S. Hier. et Chald. praebent. S. Hier. seeutus est interpretationem graecam ; etiam Sym. habet xoi 96: vouc. doeet; (Procop.). Syrus ad verbum habet: dedit impius sepalerum eias et dives mortem eius ; ad quae verba notat Darh. : « hie versus seusu inverso iulelligatur oporlet et videtur a scribis turbatus ; videlicel : impius i. e. Pilatus mortem eius edixit et dives i. e. loseph decurio (senator) sepulerum eius dedit ». S. Ilier. secutus est versionem graecam, unde v. 9 « et dabit impios pro sepultura el divitem pro morle sua »; — ipse duplicem horum verborum explicationem proponit : ex gentibus et Iudaeis Christo Domino propter mortem et sepulturam Ecclesia congregatur; vel : propter mortem Christo illatam Deus tradidit Iudaeos hostibus Romanis. In priore explicatione impii dicuntur gentes, divites vero Iudaei utpote lege Dei et oraculis divites; in altera divites sensu malo jntelliguntur. Priorem explicationem sequuntur Sasb. Schejg7, Lo:h; alteram praebent Euseb. S. Cyr. Theod. Procop. S. Thom. Sa, Mar. Men.; utramque exhibent aimo, Salmeron, Sanct. Lap. Tir. Sine ulla tamen dubitalione versionem ex textu hebr. propositam praeferendam duco. Nam aPete adnectitur ad mortem antea indicatam et, insigne continet vaticinium opere ad literam impletum in morte Christi; unde eo iam titulo commendari debet quam maxime; dein facillime fluit ex verbis heor., dum versio graeca id habet incommudi, ut in priore membro debeas supplere praepositionem ex altero. Ante impletionem versum fuisse ipsa sua simplicitate obscurum faeile conceditur; unle cur ad aliam. versionem interpres graecus pervenerit, facile explicatur. Sed haec versio, qaam S. Ilier. adoptavit, in neutra explicatione satis commendatur. Nam ad exprimendam punitionem illud dabit vix sufficiet : dein quis dabit? quibus? ad quid? Si in bonam partem explicaveris, dabit satis nude ponitur et redeunt eaedem quaestiones : quis, quibus. tamquam quos dabit? Adde quod de asseclis Messiae et fructibus passionis multo melius clariusque in v. 10-12 sermo instituitur. Cum igitur Christus ad mortis suae certitudinem testandam voluerit sepeliri, cur non sepulturam etiam praed:ctam esse censeamus verbis adeo perspicuis ? Apud divitem igitur et non apud malefactores sepelitur. In qua re iam prima servi. Domini gloria quae ipsi post passionem erit cernitur; quare add:tur ratio : « eo quod iniquitat»m non fecerit nequa dolus fuerit in Ore cius » ; — passus est-et mortuus pro delictis nostris ; morte persoluta est satisfactio et finita; ergo in sepultura potuit iam inchoari praemium et glorificatio quae servo Domini pro sua innocentia et sanctitate debebantur. liaec declaratur opere, eo quod iniuriam, oppressionem, non commisit (hebr.), et verbis eius quibus solam veritatem annuntiavit. Hebr. 5z alii vertunt quamquam (Mald. Malv. For. Reinke, Or.), sed cum ultimo membro in sepulcro apud divitem iam incipiat gloria servi Dei, solum apte convenit notio quae certissime voci inest et quam LXX et S. Hier. reddiderunt q'ia; de ea significatione cf. Gan. 31, 95 (hebr.). Deut. 29, 24; 31, 11. 2 Sam. 3, 30. Ps. 119, 136 ; 139, 14. Esdr. 3, 11 etc. ! ; quare recte eam notionem Dade, Mayer, Net. Rohl. Troch. Yaeg. Is. 53, 10 319 retinent. Nam quamvis non commiserit iniuriam tunc solum recte adiungeretur, si vel membrum posterius idem enuntiaret quod priore conüineretur vel quasi parenthesi includeretur; verum neutrum commode fieri potest. In sepultura honorifica iam incipit gloria Messiae. Haec vero ei debetur quia cum ipse fuerit sanctissimus, nihilominus tam atrocia subiit. In quanam re eius praemium et gloria consistat, iam declaratur
53:10
v. 10 « Et Dominus voluit conterere eum in infirmilate; si posuerit pro poccato animam sum, videbit semen. longaevum et voluntas Domini in manu eius dirigelur »; — prius vates denuo in memoriam revocat, passionem et mortem non sine divina evenisse dispositione, immo complacuisse Domino (hebr.) eum conterere eumque infirmitate afficere (hebr.) ; « ergo ut pateretur, non fuit necessitatis, sel voluntatis Patris et suae » (S. Ilier.). Salvatoris passio, uti est opus sapientiae (52, 13) et potentiae .Dei (53, 1), ità ex beneplacito divino est decreta, non ex hecessitate, et ad maximum beneplacitum et insignem Dei gloriam refertur. Si igitur ita placitum fuit. Deo, lam stultitia et scandalum crucis evanescere debet. Deo non deerant alia redimendi generis humani subsidia, cur hanc rationem elegerit, ad Dei sapientiam, potentiam, beneplacitum referendum esse vates nos docet et cur ita decuerit, aliquatenus declaratur a S. Paulo (Hebr. 2, 10-18) et innuitur hic a vate qui mortem Messiae tamquam sacrificium pro delicto designat et tamquam expiationem sacr:ficalem. Ita enim in textu hebr. indoles et ratio mortis describitur : s? posuerit anima eius sacrificium pro delicto i. e. si ipse se piaculum obtulerit; adhibetur enim Bx quae vox delictum, culpam dicit, ut. vox. usitalissima ad designandum sacrificium pro delicto (cf. Lev. 5, 45 seq. 7, 1; 14, 19; 19, 21. Num. 6, 12 etc.) vel hostiam pro delicto. Talis hostia pro delicto erat offerenda si peccata commissa erant quibus files Deo debita vel res Deo sacrae vel iura divina laedebantur (cf. P. Schoíz, die heiligen Alterthümer d. Volkes Israel Il p. 161 ; von Haneberg, die relig. Alterth. p. 313) vel etiam si gravis commissa erat laesio iustitiae alteri debitae et generatim pro delictis maioribus. Unde patet quam apte Messias sacrificium pro delicto se ipsum obtulisse dicatur. Notio igitur sacrificii (quae 53, 1 non exprimitur) et 52, 15 et etiam clarius et distinctius l'oc loco declaratur; idem enim dieitur hic quod Rom. 3, 26. 9 Cor. 5, 21. Hebr. 9, 14. 1 loan. 9, 9; 5, 10 etc. designatur, cum Christus tAacgéc, UÜxotfüpioy vocetur. Tamquam huius sacrificii fructas ei prom ttitur : videbit sem^n i. e. posteritatem ; innumerabils multitudo hominum, qui per ipsum ad veram vitam pervenerunt eique quasi parenti et largitori vitae adhaerent per eum regenerati, ut praem:um ei conceditur. Bene notat Sanct. : « allusum videtur a1 Isaac quem pater arae inimnolandam imposuit, ex quo si non mortuo, morti tamen destinato el opperienti pladium, sic propagatum est semen, ut stellas coeli et terrae pulverem aequaret ». lta ergo promissio Abraham facta impletur (Gen. 15, 5 ; 29, 171 etc.). Ad tale sem^n vel posteritatem Messiae pertinent quotquot per regenerationem ad vitam supernaturalem evecti Christo alteri humani generis parenti inseruntur (cf. Rom. 5, 14 seq. 6, 3). Tota ergo sanctorum corona hoc semen est, hoc praemium et haec gloria Messiae. Alter fructus in texta hebr. affertur : prolong'ibit diesi.e. vitam 1. e. servus Domini vitam vivet perennem, beatam; « fui mortuus et ecce sum vives in saecula s2eculorum » (Apoc. 4, 18). lloc membro simul implicite continetur vaticiaium de resurrectione servi Domini; nam is qui mortuus est et qui se ipsum dedit sacrifieium pro delicto, prolongare dies d:citur, id quod non de animae solius vita sed de vita in corpore transacta usurpatur, quae vita in corpore etiam vocibus videbi!, in m'nu eius connotatur. Terüus fructus consistit in successu prospero quo divinum consilium per manum eius in opus deducetur. Voluntas vel beneplacitum. Dei (hebr.) est redemptio et instauratio. iila quae genus humanum et rerum quoque naturam, tempus et aeternitatem complectitur, quae in antecedentibus iam saepius est descripta : 9, 4; 11, 5 seq. cap. 24 et 23; 42, 6; 49, 6. 9 seq. 51, 11. 11; 59, 1. I3 et quae in subsequentibus etiam illustrius proponetur. Sacrificio igitur servi Domini expiata est culpa, reconc.liatus. Dominus et ex illo sacrificio triplex exor:tur fructus benedietione coelesti abundans : « genus sempiternum ex se divini verbi satu. procreatum aspiciet et vitam opibus et imperio florentissimam in omnem saeculorum aeternitatem propagab:t et voluntas Domini man;bus illius adininistrata prosperos exitus cousequetur » (Osor.). Sein. Oehler, Del.); quid pro piaculo obtulerit, ex descriptione antecedente et mentione mortis clare eruitur ; nam mors eius nune vocatur piaculum quod ipse vel anima eius posuit. Alii vertunt : sj ipse vel anima eius se piaculum ebtulerit (Malv. Reinke, Ges. Kn.) ; alii mivn explicant tamquam alloeutionem qua Deus compellatur : si posueris animam eius. piaculum (Malv. Il. Kueper, Ewald, Hitz. Naeg. Or.) ; sed repentinaistaad Deum apostrophe non potest concipi neque sensus placet, quia non Iahve, sed servus Domini posuit, obtulit piaculum; neque ponere piaculum idem est quod v. 6 de lahve dicitur ; deinde quia agitur de praemio Messiae, quid ipse fecerit exprimi debet, non quid Iahve fecerit. Alii demum vertunt : si posuerit animam suam. piaculum, ac si legissent Qt (cf. Sasb. Sanct. Mayer). LXX non valde feliciter verterunt : si dederitis pro peccato, anima vestra videbit semen longaevum ; ita apud S. Hier. ; id quod S. Cyr. explicat : « posuit pro nobis Christus animam suam... si ergo vos reddere vices velitis, si debiti loco quasi obedientiam reposueritis eiusque iugo cervicem subieceritis, tune socii eorum eritis qui ad longam vitam reservantur i. e. sanctorum qui aeternae vitae spe locupletati sunt ». Syrus expressit sensum passivum : impositum est peccatum animae eius ; (uy? ut- "subiectum etiam legitur apud Aq. Sym. Theod. (cf. Field ad h. 1.). S. Hier. vertens semen longaevum secutus est LXX ezioux uoxpóftv; unde post semen videntur supplevisse *jN : semen (quod) protrahet dies; et ita textum hebr. concipiunt Mald. Malv. I. Mar. For. ; verum ad talem suppletionem nihil nos cogit; eam. excludit Syrus vertens : ut videret semen et prorogaret dies, et ita recentiores (et iam Malv.) membrum hoe de servo Domini eiusque vita exponunt (cf. Bade, Reinke, Mayer, Net. Rohl. Ges. Kn. Del. Naeg. Or.). Secum miratur Kn. quod is qui se dederit piaculum et sacrificium pro peccato, tamen iterum vivere ét operari dicatur! Ecce, in quantum caecutiunt, quia vaticinium adeo apertum de Messia agnoscere nolunt! Ei incommodo ut remedium afferat, Reuss particulam GN vertit ac si esset iuramenti formula : ah, tu ne donneras pas sa vie en expiation ! Sed haec exelamatio sero venit; iam in v. 8 et 9 servus Domini moritur et sepelitur; si nune vivit, habetur utique mirum illud quod aliquis post mortem et sepulturam vivere in corpore, i. e. resurgere dicatur. . Uti supra praedicebatur mors et sepultura, ita nunc nova servi Domini vita declaratur gaudio plena pro ipso, benedictione ac salute pro aliis; ita v. 10 magis explicatur
53:11
v. 44 « pro eo quod laboravit anima eius, videbit et saturabitur ; in scientia sua iustificabit ipse iustus servus meus multos et iniquitates eorum ipse portabit » ; — videt scil. fructus et effectus salutares piaculi a se positi; videt id quod statim subditur, iustificationem plurimorum ; et saturabitur : immenso gaudio et beatitate abundabit; uti antea opprobriis saturatus erat, ita nunc in eadem natura in qua tot acerba sustinuit beatitate fruitur abundantisconsurgere et earum saturabitur fide » et Sasb. : « sitivit peccatorum salutem, continget illi ; videbit ecclesias consurgere. Si quis posset sentire quam fuerit cordi Christo eunti ad passionem salus omnium impiorum, tunc facile intelligeret quid sit quod hic dicitur : laboravit et saturabitur ». Sed per se patet non ad hane unam beatitatem verba esse restringenda ; sicut enim labor animae et molestia (hebr.) ad omnes illos cruciatus extenditur, quibus totus erat afflictus et oppressus supra omnem modum humanum (v. 2. 3), ita satietas illa debebit dicere perfectissimam totius naturae humanae eius beatitatem. Ad hanc utique pertinet, ut fructus exsistat passionis uberrimus, ut posito sacrificio piaculari etiam quam plurimi revera expientur. Quomodo igitur semen illud procreandum sit, enuntiatur : iustus ipse multos reddet iustos i. e. ipse qui est sanctus alios reddet sanctos; uti ipse vere est iustus et sanctus, ita efficiet, ut multi quoque vere exsistant iusti, i. e. tales quales Deus eos esse vult; unde veram internam iis communicabit ablato peccato sanctitatem. Simili modo S. Paulus dicit : ut sit ipse iustus et iustificans eum qui est ex fide Iesu Christi (Rom. 3, 26). Haec autem iustificatio multorum ita efficitur obiective, ut servus Domini pro culpis eorum et peccatis satisfactionem praestet vicariam et expiationem poenas delictis eorum debitas luens — id quod ultimo membro enuntiatur —, ita autem subiective, ut singulos ?n scientia sua ad illam iustitiam adducat. Haec scientia explicanda erit ex 11, 2 et 49, 2 et 50, 4; requiescit enim super eum spiritus scientiae et ipse destinatus est, ut sit lux gentium, ut legem Dei et cognitionem rerum divinarum iis afferat (42, 6. 1; 49, 8. 9). Nemo enim novit Patrem nisi Filius et cui voluerit Filius revelare (Matth. 11, 2). Cum igitur haec sit vita aeterna, ut cognoscant te verum Deum et quem misisti (Ioan. 17, 3), iustificationis radix et fundamentum est, ut servus Domini animis singulorum de suo spiritu scientiae lumen et cognitionem infundat. Vult enim, ut S. Cyr. docet, Deus et Pater intelligentia, id est, sua sapientia divina scil. eos qui in ipsum credunt formare ipsique conformes reddere per sanctificationem in spiritu; vel secundum Euseb. : « dedit Deus ipsi lucem ut eos qui iustitiam per eum assequerentur illuminaret ; intelligentiam etiam ipsi contulit, nam requievit super eum spiritus sapientiae et intelligen- . tiae, ut prudentes et iustos eos redderet ». Unde ad iustificationem opus est, ut servus Domini suo lumine et sua cognitione animos illustret ; ita erit lumen caecorum eorumque oculos aperiet. Haec cognitio quam servus Dei animis infundit est utique cognitio sui i. e. ipse quoque servus Dei et opus eius debet fide apprehendi viva; hanc singulis communicat doctrina sua et annuntiatione evangelii; hoc autem loco directe et per se designatur ipsa scientia servi Dei ut talis e cuius plenitudine nos omnes accipimus et cuius communicatione status ille iustus et Deo placens, vera scil. iustitia et sanctitas inducitur. Et optime quidem ; nam cum peccatum ex doctrina s. literarum sit stultitia, mendacium, vanum, iuremerito iustitia a vera cognitione originem ducere perhibetur. Habes igitur h. l. idem quod S. Paulus docet iustitiam esse ex fide. Multum interpretes disceptant quomodo illud in scientia sua sit aceipiendum. Sed si ea quae ipse propheta praebet considerantur, res vix dubia videri potest. Exhibetur enim Messias 11, 2 spiritu scientiae nY7 n praeditus et 42, 1 denuo dicitur : dedi spiritum meum super eum, et statim subiungitur : iudicium gentibus proferet; item 42, 4 tamquam is exhibetur qui docturus est gentes et ideo lux gentium appellatur qui oculos caecorum sit aperturus ; idem repetitur 49, 8. 9; eius docendi munus declaratur 50, 4 et eius sapientia. iterum inculeatur 529, 43. Quae omnia si considerantur, iustificatio quam im scientia sua iam largiri dicitur, aliter concipi nequit, nisi ut ipse servus ex sua scientia homines doceat i. e. ut ipse utpote scientia instructus homines quasi communicatione quadam ad cognitionem rerum divinarum adducat. ld iam indicatum habes 11, 9; postquam enim requievit spiritus scienliae super Messiam, etiam terra ipsa dicitur repleta scientia Domini. Ita facile variae explieationes inter se conciliantur; aliqui enim in scientia sua explicant per eCognitionem sui, qua fide viva apprehendatur ipse et opus eius (cf. apud Mald. Malv. Sanct. Salmeron, Lap. Sa, Men. Reinke, Mayer); id ergo efferunt quod ut effectus ex illa communicatione per servum Dei facta consequitur; alii interpretantur per doctrinam suam (S. Hier. For. Sasb.) vel praedicationem doctrinae ; id igitur proponunt, cuius ope homines via ordinaria ad cognitionem Messiae et iustitiam perveniunt. Semel portavit iniquitates omnium pro eis satisfactionem vicariam praestans (52D v. 4), continuo eas portat (530* v. 41), dum munere sacerdotali fungens continuo interpellat pro nobis et merita sua et satisfactionem praestitam Patri repraesentat. Quare munere mediatoris fungens perpetuo accipit a Patre populos qui ei subiiciantur
53:12
v. 12 « ideo dispertiam ei plurimos et fortium dividet spolia, pro eo quod tradidit in mortem animam suam et cum sceleratis reputatus est et ipse peccata multorum tulit, et pro transgressoribus rogavit » ; — quod in v. 10 et 41 est assertum, iam ipsa Dei locutione sollemniore modo confirmatur, multos scil. servo Domini iri attributum ; quare apte hoc loco verba in memoriam revocant: dabo tibi gentes hereditatem tuam et, possessionem tuam terminos terrae (Ps. 2, 8; S. /Iier. Salmeron, Pint. Mald. Sanct. Malv. Sa, Men. etc.). Deus enim in s. libris novi foederis tamquam is exhibetur qui vocat ad regnum messianicum, qui dat Christo discipulos, qui parat filio suo nuptias et invitat ad nuptias et sim. Ut autem multi ei attribuantur, requiritur, ut potestates adversae deiiciantur; quare id quoque potentia servi Domini effectum iri enuntiatur. Messiae victori adaptatur imago bellica (cf. 49, 2); fortibus spolia eripit suisque dividit (cf. 49, 94). Potestates adversae subiicientur earumque opes regno messianico inservient, sicut olim factum est in spoliis Aegyptiorum. Unde multi etiam explicant Messiam praedam a satana captam ei esse erepturum (cf. Euseb. S. Cyr. Barh. Mald. Sasb. Lap. etc.). Talis autem praeda et tales opes ei donabuntur et ab ipso acquirentur, quia mortem subiit eamque maxime ignominiosam, et quia in ea mortis contumelia non solum obiective expiationem perfecit, sed etiam suis obsecrationibus gratiam et benedictionem pro sontibus efflagitavit. Hisce quattuor membris optime ratio redditur, cur regnum messianicum magna capere debeat incrementa — in qua re praemium et gloria Messiae magnam partem constituitur — et paucis non solum huius orationis argumentum recolitur, sed etiam nova adduntur indicia : cum sceleratis reputatus est vel uti hebr. niphal concipi potest : se sceleratis adnumerari permisit (cf. Heinke), unde simul quale iudicium in v. 8 intelligi debeat et qualis condemnatio ad mortem indicatur. Ipsum quoque genus mortis scil. effusio sanguinis, quae 52, 15 innuebatur voce asperget, hoc loco clarius enuntiatur, cum hebr. proprie habeatur : quia effudit in mortem animam suam vel vitam suam profudit; vita autem vel anima in sanguine est (cf. Gen. 9, 4. Lev. 17, 11), unde animam effundere facile ad notionem sanguinis effusi redigitur; in effusione autem sanguinis notio sacrificalis saepe adest (Hebr. 9, 14; cf. Bade, Maier). In adnumeratione cum sceleratis maior quaedam contumelia continetur. Quo demum animo ea omnia subierit, breviter sed efficacissime describitur ultimo membro : intercedit pro sceleratis. De impletione lege Marc. 15, 28. Luc. 99, 37; 23, 34. Ioan. 18, 30. Multi dicuntur quia revera magno numero regno messianico nomen dabunt ; multitudo declaratur, non negatur in universum pro omnibus satisfactionem esse oblatam ; sunt ergo oi xoXAc; ita 2^2? legitur in vaticinio apud Is. 2, 3 de iisdem qui antea v. 2 omnes appellati sunt. jam non tolerari potest ; minime quoque si 49, 6. 8. 9 et sim. considerantur. Quare ea versio retinenda est, quam LXX et S. Hier. tradunt : ipsos scil. multos vel potentes ei attribui (cf. Reinke, Bade, Mayer, Kueper, Hahn, Naeg. Stier, Oehler aliique), tales nimirum ei tamquam peculium quasi et praemium assignari; ita simul'gradatione quadam exhibetur reges ei obsequium esse persoluturos. Ita textum hebr. verti posse, immo debere, patet ex eadem phrasi quae solum Iob 39, 1'1 occurrit : non impertivit ei de intelligentia, ergo ei tamquam sortem non attribuit intelligentiam ; quare hune nostrum locum intellige : ei tamquam partem et sortem attribuit multos. In secundo quoque membro vertendo aliquid cernitur discriminis : nx enim aliqui non ut notam aceusativi agnoscunt, sed altera notione cum : cum potentibus dividit spolia; id quod accipi potest vel: sicut potentes dividit spolia (Mald. Hahn) vel simul cum potentibus terrae spolia victoriarum possidebit (Rohl.) vel potentes habet comites et socios pugnae, quibuscum praedam et spolia dividit (For. Osor. Malv. III. Bade, Del.). Prior interpretatio est languida multumque friget, neque melior est altera : potentes scil. iam non solos dominari, verum eum ipsis de fructibus victoriarum suam habere partem servum Dei ; tertia explicatio bonum praese fert sensum et exhibet gradationem : inter multos quos iustificat servus Dei et quos Deus ei assignat sunt etiam potentes, quibus spolia dividit, qui igitur socii pugnae ac laboris fuerint. Tales socii utique Messiae adseribuntur Ps. 44, 8 : unxit te Deus oleo laetitiae prae consortibus tuis et v. 1' filii constituuntur principes super omnem terram. Sed hebr. etiam verti potest : validos distribuet praedam i. e. potentes sibi subiicit eosque tamquam praedam suis distribuet. Atque haec acceptio videtur praeferenda (ef. Reinke, Mayer, Naeg.); nam aretius cohaeret cum membro antecedente et ad gloriam Messiae spectat describendam, ut potentissimos quosque sibi subiiciat, eos praedam obtineat suisque dividat; socii pugnae iam indicantur in ipsa voce distribuendi vel dividendi; dein aptius videtur, ut exprimatur quaenam sint spolia; ipsos vero potentes considerari spolia et praedam, iam facile fluit ex membro primo. — In textu graeco legitur ut apud S. Hier. v icjupbw uspiet exüÀAx ; versio syriaca in utramque partem intelligi potest : validis distribuit praedam, vel validos distribuet praedam. Notat Sanct. : « haec ad fructum passionis pertinent et Cliristi gloriam. Pater ergo promittit Filio suo pro tam constanti obedientia et tam indefessa laborum tolerantia non iam populum unum angustis Palaestinae finibus cireumseriptum, sed plurimos ad ultimos orbis terminos disseminatos ; illud enim est dispertiam. Dividet autem Christus spolia fortium, quia quidquid erat egregium aut in regum principumque opibus aut in prudentia ingenioque sapientum qui Christi doctrinam et (idem amplexi sunt, id totum divinae gloriae et honori servivit ». Servum Domini in hac oratione descriptum esse Messiam, Iesum Christum, rationibus quam gravissimis constat. Primo enim omnia et singula in Iesu Christo ita sunt impleta, ut plane nemo excogitari queat, ad quem ea omnia et singula specie quamvis tenui veri vel probabilitate solum exigua referri possint. In Iesu vero singulae sententiae sensu vero, plano, proprio impletae sunt. Exortus est ex humili familia in humili conditione posita (33, 2) ; in sacra passione colaphis, sputis, flagellis ita est vexatus, ut fere hominis aspectus in eo non esset, adeo ut ipse Pilatus quamvis utpote Romanus sanguini, vulneribus, certaminibus gladiatorum assuetus, eius tamen aspectu maxime commoveretur et ipsum quoque populum caedis ac sanguinis maxime appetentem ad miserationem iri flexum speraret. Inde « ecce homo » qua scena illustrantur verba v. 9 et 3. Iesum autem satisfactionem praestitisse et propitiationem factum esse pro peccatis omnium, veritas est in s. literis novi foederis adeo saepe enuntiata adeoque nota, ut hie non opus sit quidquam de ea addere. Hanc vero satisfactionem vicariam Isaias ita rem censet maximi momenti, ut duodecies in hoc solo capite efferat servum Domini nostras in se suscepisse culpas: nam, prout ab ipsis protestantibus Wünsche et Naeg. loci enumerantur : 1) morbos . nostros tulit 4 a ; 2) dolores nostros portavit 4 a; 3) ipse perfossus est propter scelera nostra 8a ; 4) conculcatus propter iniquitates nostras 5a ; 9) castigatio pacis nostrae super eum 5 b; 6) vibicibus eius sanatio nobis 5 b; 1) Iahve immisit in eum iniquitatem omnium nostrum 6 b ; 8) pro-. pter scelus populi mei percussio ipsi 8 b ; 9) si posuerit anima eius sacrificium pro delicto 10 a; 10) et iniquitates eorum ipse portat 11 b ; 11) cum iniquis reputatus est 12 a ; 12) peccata multorum portat 129 b. Iam si cum his comparatur doctrina christiana de expiatione per Iesum facta, quid magis evidens esse potest, quam hanc satisfactionem iis in locis iterum iterumque aecurate delineari ? Quis enim alius hic describitur, nisi « agnus Dei qui tollit peccata mundi, qui peccata nostra ipse pertulit in corpore suo super lignum, qui mortuus est pro peccatis nostris secundum Scripturas, cuius livore sanati sumus, qui tradidit seipsum pro me, quem proposuit Deus propitiationem in sanguine ipsius propter remissionem delictorum, qui est propitiatio pro pecca- Sollemni modo Christus profitetur saepius se libere sese hostibus committere, animam se ponere; ea autem libertas v. 1 describitur simul cum ea patientia et eo silentio, quae ab evangelistis et S. Petro (1 Petr. 2, 23) in Iesu eodem modo laudantur. Iudicium iniustum, tumultuariam actionem forensem in v. 8 propositam in Iesu impletam esse nemo negaverit. Quam accurate ratio sepulturae v. 9 in Iesum conveniat per singula, ipsa facta loquuntur. Innocentiam Iesu verbis ex v. 9 petitis Petrus commendat (1 Petr. 2, 92) et Ioannes (1 Ioan. 3, 5). Sacrificium Iesum obtulisse semetipsum (v. 10) sollemnis est et saepius repetita doctrina S. Pauli (Hebr. 9, 44 seq. 96. 98; 10, 40. 12. 19 etc.). Iesus resuscitatus vivit in gloria et beatitate summa, videt Ecclesiam suam propagari per orbem; gratia sua illustrat et iustificat quicumque demum ad iustificationem pervenit atque continuo interpellat pro nobis merita sua Patri repraesentans; ergo praeclare omnia praestat quae v. 11 continentur. Continuo regnum eius crescit, hostes divincit (v. 12); ipse Iesus vivens in terris hanc in se prophetiam adimplendam esse asseruit : « dico enim vobis quoniam adhuc hoc quod scriptum est oportet impleri in me : et cum iniquis deputatus est » (Luc. 22, 31; cf. Marc. 19, 28); ipse demum Iesus moriens pro transgressoribus rogavit. Unde singula in eo plane impleta esse luce clarius constat. Neque minus evidens est et ipsum Iesum et evangelistas et apostolos in scriptis suis haec oracula de Christo explicuisse. — Magna quoque sedulitate SS. Patres hos locos de Iesu Christo interpretati sunt locis prope infinitis; multa iam diligenter collegerunt aliqui veteres interpretes; vide Sanct. v. g. ; inter recentiores huic rei operam impenderunt assiduam Reinke, l. c. p. 2. 8 seq. 243 et prae ceteris uberius Tailhan, Analysis bibl. P. Kilber, ed. 2 I p. 383 seq. Neque apud ipsum prophetam desunt indicia omnino clara quibus de quo loquatur constare potest, ita quidem ut si ipsius libri prophetici fines non relinquamus tamen certo possimus eruere quem ob oculos habuerit. Primo enim inter servum Domini in hac parte a cap. 49 et deinceps descriptum et inter servum Domini 42, 1 seq. delineatum, is adest et verborum et rerum parallelismus ut de uno eodemque sermonem fieri in aperto sit positum. Claritatis causa hunc addo conspectum brevem : 492, 6 ego vocavi te 49, 4 Dominus vocavit me 492, 1 suscipiam eum 49, 2 in umbra manus suae protexit me 42, 6 apprehendi manum tuam et | 49, 8 auxiliatus sum tui, servavi te servavi te 50, 7 Dominus auxiliator meus et v.9 42, 1 dedi spiritum meum super | 50, 4 Dominus dedit mihi linguam eum eruditam 90, 5 Dominus Deus aperuit mihi aurem 328 42, 1 gentibus iudicium proferet 49, 3 calamum quassatum non conteret 42, 4 legem eius insulae exspectant 42, 6 dedi te in foedus populi in lucem gentium 42, '| ut aperires oculos caecorum et educeres de conclusione vinctum 49, 6 dedi te in lucem gentium 53, 41 in scientia sua iustificabit multos 50, 4 ut sciam sustentare eum qui lassus est verbo 49, 8 dedi te in foedus populi 49, 9 ut diceres his qui vincti sunt : exite, et his qui in tenebris : re- explicatius proponitur. 11, 1 virga de trunco et surculus 11, 2 requiescet super eum spiritus Domini 11, 3 non secundum visionem oculorum iudicabit... 11, 4 iudicabit in iustitia, arguet in aequitate 11, 10 stat in signum populorum 11, 10 ipsum gentes quaerent 11, 11 in die illa adiiciet Dominus ad possidendum populum... 53, 9 virgultum, radix de terra sitienti 42, 3 in veritate educet iudicium 42, 1 iudicium gentibus proferet ; 42, 4 donec ponat in terra iudicium 42, 6 dedi te in lucem gentium 42, 4 legem eius insulae exspectant 42, 6 ut educeres de conclusione vinctum Iam de quo sermo est. in cap. 11 ? Ibi rationalistae quoque Messiam deprehendunt et Iudaei quoque recentissimi (cf. Hamburger, Realencyclopaedie für Bibel und Talmud I p. 148; Strelitz 1884). Sed si in cap. 11 describitur Messias, idem agnoscendus est 42, 1 seq. et cap. 49. 50. 53; nam iisdem verbis, rebus, eodem opere, munere, eadem indole iisdemque notis in hisce locis depingitur. Proinde quamdiu lex illa valet, ut iisdem verbis eadem designetur res, iisdem notis ac nominibus idem appelletur homo, tamdiu certum et inconcussum esse debet, in cap. 11 et 42 et 49 de uno eodemque agi, ergo de Messia. Cum ergo Isaias tam multiplicem efferat parallelismum et verbis et rebus contentum et expressum, nullius momenti est quod obiicit Kleinert : at servus Domini neque Messias neque filius David vocatur (cf. Studien und Krit. 1862 p. 41); nam haec nomina ne cap. 11 quidem leguntur neque quisquam propterea ibi Messiam describi negat. Sed Isaiam tamen etiam in hac parte servum Domini considerare tamquam intime nexum et colligatum cum promissionibus Davidi olim datis, elucet ex 55, 3 et 4 : misericordias David fideles, ecce testem populis dedi eum, ducem et praeceptorem gentibus, quibus verbis declaratur, gratiosas illas ac firmas promissiones (hebr.) Davidi concessas. per eum iri impletum. Cum locus iste adeo insignis sit, non pigebit etiam eam afferre paraphrasin quae in targum chaldaico legitur et quae Ionathani ben Uziel attribuitur (de quo vide Cornely, Introd. I p. 401 seq.). Locum esse messianicum Chald. omnino agnoscit; at quae de Messia patiente et expiante in textu Isaiae traduntur plano verborum sensu penitus relicto ita detorquet, ut vel Messiam gloriosum vel populum Israel miseriis afflictum prodant. Ita vero habet : 52, 13 : ecce prosperabit servus meus, Messias (N85), exaltabitur et augebitur et confortabitur valde (eminenter); v. 14 : sicut exspectavit eum domus Israel diebus multis, qui (Israel) erat pauper inter populos — aspectus eorum et splendor eorum a filiis hominum (ita scil. erat aspectus eorum pauper, ut splendor qualis homines decet iam non adesset !') — v. 19 : sic disperget populos multos, super eum conticescent reges, ponent manus suas super os suum, quia quod non narraverunt eis viderunt et quod non audierunt intellexerunt. 53, 1 : quis credit huic 1. Hac ratione illud »2z5 a filiis hominum explicandum erit : aspectus scil. et splendor nuntio nostro et potentia brachii fortitudinis Iahve nunc cui revelata est? v. 9 : et magnificabitur iustus coram eo; en, sicut surculi florentes et arbor quae mittit radices suas ad torrentes aquarum, sic multiplicabitur familia sacra in terra quae indigebat eo. Non (est) aspectus profanus aspectus eius et timor eius non est timor idiotae (i. e. non timetur ut homo quilibet, sed multo maior ei penditur reverentia), sed decor sanctus (est) decor eius, ut omnis qui viderit eum contempletur eum. v. 3 : tum erit in contemptum et delebit gloriam omnium regnorum (omnium impiorum ww» Levy legit. Chald. Woerterb. p. 280); erunt infirmi et tristes sicut vir dolorum et destinatus morbis et quando erat subtractio vultus maiestatis (schechina) a nobis, despecti eramus et non reputati ; v. 4 : tum pro culpa nostra deprecabitur et delicta nostra propter eum dimittentur et nos reputamur caesi, percussi a Iahve et afflicti ; v. D : et ipse aedificabit domum sanctuarii quod profanatum est propter culpas nostras, traditum propter iniquitates nostras, et in doctrina eius pax multiplicabitur super nos et cum obedierimus verbis eius, culpae nostrae dimittentur nobis; v. 6 : nos omnes ut oves dispersi sumus; versus suam quisque viam migravimus et coram Iahve fuit beneplacitum dimittendi culpas omnium nostrum propter eum. v. 1 : deprecatus est et responsum est ei (exauditus est) et dum non aperiret os suum acceptus est (antequam aperiret?); robustos populorum sicut agnum ad mactandum tradet et sicut ovem quae coram tondente se tacet et non erit coram eo qui aperiat os suum et loquatur verbum ; v. 8: ex castigationibus et punitione adducet captivitatem nostram et mirabilia quae fient nobis in diebus eius quis valebit enarrare? quia auferet dominium populorum de terra Israel; peccata quae peccavit populus meus usque ad eos pervenient. v. 9 : et tradet impios gehennae et divites opibus qui rapuerunt in mortem exitiosam, ut non permaneant facientes peccatum et non loquantur dolum in ore suo ; v. 10 : et coram Iahve beneplacitum fuit conflare et mundare reliquias populi sui, ut purgaret a culpis animam eorum; videbunt regnum Messiae sui, multiplicabunt filios et filias, prolongabunt dies et facientes legem Iahve in beneplacito eius prospere agent; v. 11 : a servitute populorum liberabit animam eorum, videbunt punitionem odientium se, saturabuntur praeda regum eorum; in sapientia sua mundavit mundos ad subiiciendos multos legi et pro culpis eorum ipse deprecabitur. v. 19 : tum dividam ei praedam populorum multorum, et opes civitatum fortium distribuet spolia, propterea quia tradidit morti animam suam et rebelles servire fecit legi et ipse pro culpis multorum deprecabitur et rebellibus dimittetur (ignoscetur) propter eum. Ita paraphrastes chaldaicus. Ex qua paraphrasi constat locum hunc a Judaeis antiquis de Messia esse intellectum ; explicite quoque traditur peccata dimitti propter eum, ipsum deprecari pro culpis, immo eum tradere animam suam (vitam) morti. Ceterum cuncta quae de Messia patiente et expiante dicuntur in textu hebr. vel in sensum plane alium versa sunt vel ad populum relata. Solum in v. 3 de eius eontemptu est sermo et v. 12 de eo quod tradit morti vitam suam, id vero Weber (System der altsynagogalen palaestin. Theologie p. 348, Leipzig 1880) explicandum esse dicit. non de morte obeunda, sed de mortis periculo cui se obiiciat pugnans cum rebellibus. Sed quidquid est de paraphrasi hae, rei caput in eo consistit quod hie locus agnoscitur messianicus ; atque ut talis non solum ab hoc paraphraste agnitus est , verum ipsi Iudaei posteriores qui interpretationem messianicam reiiciebant, uti :Abenesra, larchi, Abarbenel, Maimonides, tamen distincte contendunt, multos antiquiorum ipsius populi interpretum firmiter credidisse hune locum pertinere ad Messiam (cf. Reinke, l. c. p. 14. Weber 1l. c. p. 344). Eius rei testimonia afferuntur complura a AHeinke, inter quae nonnulla quoque sunt, quibus Messias peccata expians distincte exhibetur; ita legitur in libro Pesikta in tractatu Abkat Rochel : « Deus cum mundum crearet tendebat manum suam infra thronum maiestatis suae et Messiae animam producebat dicens ad eam : visne curare et redimere filios meos post sex millia annorum? respondit ei : ita; dixit Deus : portabisne poenas ad delenda peccata, id quod scriptum est : vere nostros morbos portavit? et respondit ei : portabo eós in laetitia » (Reinke l. c. p. 13); alia testimonia invenies apud Galatinum, de arcanis cathol. veritatis 4, 12 ; 6, 9; 8, 41. 15. 19. 20; 10, 6 p. 294. 436. 514. 586. 596. 599. 663 (Basileae 1550) et Reinke p. 19 seq. 983 seq. Sed apertissimum testimonium in eo continetur, quia Iudaei ne gloriosum Messiam, filium David, istis poenis et doloribus subiicerent, alium Messiam eius praecursorem excogitarunt, filium scil. Ioseph vel Ephraim, qui morte sua expiaret crimina Israel et ita regi Messiae et populo viam sterneret ad regnum gloriae constituendum ; de eo vide Weber l. c. p. 346. 341. Quod igitur veteres Iudaei omnino profitentur agi scil. hoc capite de Messia, id multos christianos nolle agnoscere cogimur fateri. Sequuntur illi et malunt sequi Iudaeos posteriores qui quo efficacius argumenta christianorum effugerent caput hoc iam alio prorsus modo, a sensu literali et veterum traditione alienissimo, explicare maluerunt. Explicarunt enim de populo israelitico Abenesra, Iarchi, Kimchi, Abarbenel, Salomon ben Melech, Isaac ben. Abraham; immo iam Origenes hanc sententiam a Iudaeis prolatam oppugnavit et plana verborum explanatione refutavit (cf. c. Cels. 4, 55; M. 11, 161). Volunt scil. gentes loquentes induci, quae agnoscant populum israeliticum peccata ipsorum tulisse et expiasse, nullo modo autem illum punitum esse propter sua ipsorum peccata. In qua sententia absurda hoc unum notatu dignum est, quod satisfactionem vicariam omnino in textu exprimi concedunt, quam quidem a populo israelitico pro gentibus praestitam absurde contendunt. Hanc explicationem sermonem fieri de populo israelitico amplexati sunt Doederlein, Schuster, Eichhorn, Telge, Ros. Hendewerk, Hitz. Koester (cf. Ges. Kn. Reinke). Ad quam sententiam proxime accedunt Ewald, Beck, qui in servo Domini non quidem populum totum simpliciter cernunt, sed populum qualis ex Dei volontate esse et concipi debet. Hisce refutandis immorari non est opus. Nam populum Israel in exsilio non peccata gentium expiasse, nimis evidens est. Unde alii, ut prioris sententiae absurditatem minuerent, non de toto populo, sed solum de parte meliore ac saniore locum interpretati sunt; ita Paulus, Thenius, Maurer, Ammon, Ges. (in Thes. aliter in comment.), von Coelln et Seinecke, qui non quidem ex norma hermeneutica, sed « secundum logicam rationem historiae » rite in servo Domini Messiam ab Ecclesia Christi agnitum esse fatetur. Verum ex regulis hermeneuticis non alium nisi Messiam posse deprehendi, supra demonstratum est. being, perfectly righteous himself and able therefore to make the many righteous.... In the more salient and elaborate passages the Servant is the historical Redeemer of Israel and the world » (The prophecies of [saiah, London 1881 I p. 233. II p. 198). Alii meliorem ac saniorem populi partem vel ut cum quibusdam loquamur « nucleum theocraticum » etiam magis contraxerunt et solum ordinem prophetarum vocari servum Domini censebant; ita Ges. (in comment.), de Wette, Winer, Schenkel; Kn. vero cum prophetis etiam seniores, sacerdotes, levitas adnumerat qui instaurationem post exsilium perfecerunt. Verum quam parum vel prophetis vel senioribus Israel ea conveniant quae h. l. dicuntur, omnia pene verba textus clamant. Nam neque prophetae neque seniores neque sacerdotes unquam talia sustinuerunt, neque pro peccatis aliorum se ipsos victimas et sacrificia dederunt, neque mortui et sepulti denuo vixerunt etc. Praeterea si de multis esset sermo, valde mirum foret per integram orationem semper et ubique ita sermonem fieri, ut wnus solum numero singulari efferatur. Id nullibi eo modo usuvenit, ubi de pluribus est sermo; neque contrarium demonstrari v. 8 $25 vel v. 9 v'ni22 supra iam ostensum est. Undealii ipsa sermonis conformatione adacti de «no aliquo sermonem institui probe perspicientes varios excogitarunt, ad quos oraculum referretur. Audiamus aliqua eius rei specimina. In oraculo sermo est de percusso a Deo, qui fere est leprosus. En, Azarias rex lepra percutitur pro culpa adeo levi (!); unde Isaias in carmine funebri de eo canit expiationem per ipsum esse fàáctam totius populi; ita Augusti. Praeclaram sane interpretationem, qua hoc loco carmen funebre in Azariam deprehenditur; proh dolor, Azarias leprosus mortuus est; ubi est eius exaltatio? ubi ea quae v. 11. 12 dicuntur? Cum etiam de morbo Ezechiae regis narretur, alii in eo servum Domini deprehenderunt (Konynenburg, Bahrdt). Porro de ipso Isaia fert traditio illatam ei esse mortem violentam ; quare carmen hoc Isaiae vexationes mortemque referre Voltaire et Stuüdlin voluerunt. Etiam Ieremiam scimus persecutionibus obnoxium fuisse; quare non mirum de eo locum hunc accipi a Saadia (cf. Ewald und Dukes, Beitraege II p. 95) et Grotio. Sed prae his omnibus palram tulit Abarbenel, qui de multis aliis locum hunc posse exponi docet v. g. de regelosia, vel de Moyse, vel etiam de celeberrimo rabbi Akiba ! Mediam quandam viam ingreditur Davidson (in fasciculis The Expositor, 1884, second series t. 8); ex una parte concedit omnia quae de servo Domini dicantur impleta esse in Christo; id apertissime ostendi libris novi testamenti et ipsa Christi explanatione quam dederit in synagoga nazarethana de cap. 61 (p. 358. 364); unde omnes exceptis Iudaeis ait in eo consentire sublimem illam formam et figuram servi Domini opere et re expressam esse in Christo, neque dubitari pos:e quin spiritus Christi qui fuerit in propheta eius mentem iliis imbuer:t cogitationibus, quibus via quaedam sternatur ad Christum (p. 450); at ex altera parte vehementer negat hisce contineri vel exprimi id ipsum quod propheta cogitaverit. Quare contendit duo esse bene distinguenda : in quo omnia illa de servo Dei revera impleta sint? et quid ipse propheta describens servum Domini in mente habuerit? Ad alteram hanc quaestionem dari debere dicit responsum plane diversum !; a propheta enim servum Domini intelligi eo plane modo quo loquatur de Sion et Ierusalem, ita ut duae illae prosopopoeiae, Sionis scil. et servi Domini, sint revera una eademque figura loquendi; servum Domini, uti propheta eum mente conceperit, esse populum Israel, quatenus a Deo electus in aeternum vivat, esse similem loquendi figuram sicuti sapientiam. in Proverbiis. Ratio autem qua Davidson potissimum inducitur ad eam sententiam ea est: una eademque expressio servi Domini non potest applicari nisi ad unum subiectum, ita ut quam primum certum est populum semel ita vocari a propheta etiam exploratum sit ubique intelligi populum, quamvis fieri possit ut ipsa populi notio modo latius modo strictius concipiatur ?. Verum haec ratio fallax est. Nam unum idemque attributum de illis omnibus potest dici et dicitur, in quibus ratio et vis attributi invenitur. Ita sane in s. literis multi dicuntur filii Dei; v. g. angeli, et populus Israel et rex theocraticus et iusti omnes, quia in his omnibus a//qua ratio filiationis et adoptionis vel propria vel analoga adest. Eodem modo multi dicuntur servi Domini. Idem cernis de notione sapientiae in libro Sapientiae, quae notio modo de divino attributo dicitur, modo de hypostasi divina, modo de creata aliqua sapientiae divinae participatione. Unde cum logice aliqua appellaiio omnibus tribui possit quibus ratio eius aliqua inest, solum inquirere oportet, utrum propheta clare distinguat populum servum Domini ab alio servo Domini necne. Prophetam autem apertissime distinguere Supra demonstratum est. Iam cum verba sint adeo plana, cum omnia et singula in Iesu sint plenissime impleta et. in s. literis novi foederis-eadem et saepius quidem iisdem verbis de Iesu dicantur, quae tandem rationes afferuntur contra explicationem messianicam? Nam Kn. sollemniter profitetur messianicam explicatienem nullo modo posse sustineri (ganz unhaltbar). Et ratio prima est, « quia vetus testamentum neque novit neque noscere potuit Messiam patientem ». Sed sciturne hoc a priore? Nonne si quis ad investigationem accedit, hanc debebit quaestionem ponere, utrum inveniatur talis Messias in vetere foedere necne? Verum a limine statuere : neque novit neque nosse potuit, est pessima petitio principii. De facto Messias apparuit et passus est ; iam si de eo aliqua manifestare Deo placuit, quis limites praefigens Deum iubeat haec manifestare, alia minime? Aut ergo omne oraculum messianicum negandum erit aut ab ipso quoque rationalista concedi debet etiam Messiam patientem potuisse revelari. Sed, obiicit Kn., Messias patiens non solatium attulisset et spem; sed contrarium tantum! At num in hoe loco solum patiens exhibetur ita ut populus talia audiens ad desperationem de felicitate aliquando habenda adigatur? Quis hoc serio dixerit? Eius exaltatio et felicitas eorum qui ipsi adhaerent iam hoc loco 32, 13 et 53, 10-12 ita proponitur, ut non desperatio, sed spes laeta exsurgat; praeterea adde quae 49, 6 seq. 49, 6 seq. de gloria Messiae eiusque populi praedicantur, adde quae statim a cap. 54 subduntur, adde alios locos messianicos 9, 5; 11, 6 seq. et mecum miraberis, homini ratione utenti potuisse in mentem . venire populum iri ad desperationem adactum hac imagine Messiae patientis? Nonne in ipsa passionis descriptione nostra bona prominent ? pax nostra, sanatio nostra, immo spoliorum distributio! En, habes quod Kn. desiderat, populo scil. ad sui abnegationem et humilitatem minime prono etiam spoliorum distributio proponitur. Ergo non erit periculum desperationis! Omitto alia quae ad doctrinam spectant, fuisse v. g. utile, immo necessarium scire quis demum pro peccatis nostris sit expiaturus, fidem in Messiam esse et fuisse necessariam ad salutem ; demum ex Messia patiente non colligi desperationem, sed plane alia, quae v. g. apostoli docent (cf. 2 Cor. 8, 9. 1 Petr. 2, 21 seq. Iac. 5, 11). Num historia Iob et persecutionum David etiam ad desperationem legentes adigit? Insuper consideranti Isaiae vaticinium totum haec imago Messiae non oritur subito et repente quasi deus ex machina, verum multis modis praeparatur et praeformatur: simulque Hs gloriae radiis admixtis, ut scandalum crucis plane in gloriam crucis convertatur. Nam iam in priore parte et Messiam ex humili origine ad gloriam esse perventurum et populo demum humiliato et afflicto salutem fore non semel clare indicatur. Id iam cernis in visione inaugurali 6, 13 : arbore caesa truncus solum remanet; postquam 2, 19 et seq. omne quod est sublime deiectum et prostratum est, oritur germen Iahve 4, 2; postquam Libanon mons magnificus concidit, ascendit surculus ex trunco lesse 11, 1 et eundem surculum e terra arida egredientem habes 53, 2 in nostro oraculo. Ergo iam in parte priore per gradus quosdam humiliatio Messiae praeformatur. Etiam magis eius labores innuuntur 42, 4 (hebr.); iterum 49, 4. 1. 8; accuratius 50, 5. 6 seq. et tum demum istis praemissis singula lineamenta quae implicite antea dederat vates explicat. Eodem modo per gradus indicatur Messiam pati propter populi peccata eaque sua passione expiare. Id iam nomine servi Domini significatur, quo et ipse et quandoque etiam populus appellatur. Quia enim populus qui debuit esse servus Domini ab hoc officio turpiter descivit, alter servus Domini pro eo satisfacit; vide quae dicta sunt ad 50, 4. Populum autem ex afflictione demum ad salutem esse evehendum, per tótum Isaiae vaticinium constanter asseritur ; cf. 4, 91; 4, 9; 9, 4; 11, 4 ; 14, 32; 94, 10 ; 95, 4; 26, 6; 35, 1. 3; unde salus messianica ex humilitate efflorescit. Quare Messiam patientem in cap. 53 demum propositum nemo qui attente verba prophetae perpenderit subito inferri iure affirmaverit. Praeterea num revera, ut recentiores quidam volunt, Messias patiens nullibi in vetere testamento invenitur? quid quod primum iam vaticinium messianicum labores et dolores Messiae clare exhibet? Nam in pugna illa inter serpentem et semen mulieris victoria quidem est a parte seminis mulieris, serpentienim caput demum conteritur, at simul haec victoria semini mulieris non sine labore et vulnere contingit, nam ei conteritur calcaneus (Gen. 3, 15 hebr.). Quid aliud hac pugnae imagine depingitur, nisi victoriam messianicam non acquiri nisi labore, periculo, vulnere, dolore? inimicum salutis in ipso suo interitu eam capere ultionem et id infligere vulnus quod poterit infligere? Dein nonne Davidi dictum est de regibus post eum futuris : qui si inique aliquid gesserit, arguam eum in virga virorum? immo quaenam futura sit haec virga, iam Salomoni regi indicatur : auferam Israel de superficie terrae, templum proiiciam (cf. 2 Reg. 14. 3 Reg. 9, 7) ; sed stirpe regia in conditionem humilem redacta non erit mirum, quod ipse quoque Messias qui ex hac stirpe oriri debet humili conditione primum ingreditur in mundum. Afflicta haec conditio etiam a Michaea describitur; dum enim Ierusalem urbs opprimitur et iudex populi summa contumelia afficitur, ex parvo vieulo et humili loco prodibit Dominator (Mich. 9, 1. 2). Adde alia per se satis conspicua ex Ps. 21 quitotus est de Messia patiente in parte priore et in altera de fructibus praeclaris ex eius passione oriundis; adde Zach. 9, 9; 11, 12 seq. 12, 10; 13 '1 et hominum audaciam miraberis asserentium in vetere foedere nihil contineri de Messia patiente. Isti simul impudenter ipsum Christum mendacii aut ignorantiae arguunt qui ut passionis suae ostendat necessitatem ad oracula prophetarum provocat non uno in loco (cf. Luc. 24, 96. 46), immo ad nostrum hoc oraculum (Luc. 22, 31). Quid ergo si in vetere foedere nihil adest de Messia patiente? quomodo apostoli tam fidenter ex Scriptura probant Christum esse passum? etc. etc. Secundo lóco obiicit. Kn». in vetere foedere Messiam non exhiberi ut doctorem gentium per quem in Dei cultu et moribus informentur. Miram assertionem! Nam in omnibus vaticiniis messianis id fere sollemne proponitur, ut omnes gentes sint scientia Dei imbutae et morum sanctitate conspicuae; sed si hoc adeo intime nexum est cum periodo messiana, haec bona per Messiam demum allatum iri patere debet, nisi quis putet bona messiana conferri per alium sine Messia. Vide quae dicta sunt ad 2, 2 seq. — Messias ut est rex ita etiam munus propheticum et sacerdotale ad summam perfectionem adducensin se uno exhibebit ; unde ut Deus per prophetas locutus est ad homines edocendos, ita a fortiore per Messiam loquetur. — Reliqua quae Kn. obiicit, iam passus sit propter peccata populi sui (53, 4-8), reliqui omnes multo minus capient, quomodo prophetae passi sint ad expianda et auferenda peccata populi sui ! Reliquae quae fieri solent obiectiones hisce fere continentur : Messiam nunquam vocari hire Domini — at eadem est appellatio, qua «xc vocatur Matth. 12, 18. Act. 3, 13. 26; 4, 21. 30; zai; enim vertitur apud LXX e ; 43, 10; 49, 6; 50, 10; 52, 13 — ; multa non esse in Iesu impleta : eum non aperuisse carceres neque annuntiasse reditum ex exsilio 42, 1; 49, 9. 9; 61, 1-3; neque ei a regibus honorem esse exhibitum 49, 1; neque Iesum hereditates dissipatas terramque vastatam restituisse et disiribuisse 49, 8; neque spolia et praedam suis divisisse 53, 12; dolores et contemptus et mortem describi et exhiberi ipsa forma verbali tamquam res praeteritas; solam exaltationem ut rem futuram; prophetis autem cuncta messianica solum videri res quae futurae sint, non posse messiana describi tamquam iam peracta; cum 52, 11. 12 de reditu ex exsilio sermo fiat, non posse subdi oraculum quod post quingentos demum annos sit complendum, quod scire exsulum nihil intersit; tam determinatam rerum futurarum praedictionem recedere ab indole prophetali et reliquis vaticiniis quae tione meliore aliquando futura; scriptores novi testamenti sacros hoc oraculo uti solum sensu accommodato vel eorum interpretandi rationem non posse esse normam qua nos in explicatione historico-grammatico-logica ducamur. — Ecce praeclarae rationes quibus oraculum hoc destruatur! Singulas refutare non opus est; pleraque iam praeoccupata sunt in explicatione tradita; alia regulis sanae hermeneutices expediuntur (cf. Cornely, Introd. I p. 913 seq.).
53:1
… The nations will learn later, with wonder (ibid. 53, 1), of the sacrifice of the "Servant of Yahweh," his vicarious expiation and the marvelous consequences that followed; they will hasten to the chosen one whom Yahweh will exalt (ibid. …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
passion and the grandeur of his consequent exaltation (cf. Is. 50:5-6; 52:14; 53:1-22). The prophet describes the straitened life, the deformities that the body
Incredulity must not be regarded as a rare, extraordinary phenomenon, but as a permanent, continuous fact, which has always occurred and is always renewed, every time that God reveals himself to man either directly or indirectly through the mediation of others (Isa. 53:1; Rom. 10:16). Life and history are set upon this great choice: God-not God, faith-incredulity. …
53:3
Jeremias (Hebrew Yirmeyāh[â] = "Yahweh Exalts or Establishes")
… possibility was entertained that the Messiah would be none other than a revived Jeremiah (Mt. 16, 14). And indeed there is no lack of resemblances between the tormented life of the prophet of the ruin of Jerusalem and that of the "man of sorrows" (cf. Is. 53, 3). Among the Fathers of the Church the comparison between the life of Jeremiah and the Passion of Jesus Christ is almost a commonplace, applying the exegetical rule of type and antitype …
53:4
3. Uniqueness of the literal sense. - The rather rare fact that an Old Testament text in the New Testament is applied and explained in different ways (for example, Ps. 2:7, in Acts 13:33 and Heb. 1:5 and 5:5; or Is. 53:4, in Mt. 8:17 and 1 Pt. 2:24), has led various theologians, particularly from the 16th century onward, to admit and defend the theory of pluriliteralism — both the possibility and …
Matthew, Apostle, Evangelist, Saint
Is. 53:4). In these chapters M. also relates certain miracles over nature and over death (the calming of the storm: Mt. 8:23-34; the raising of Jairus's daughter: ibid. 9:18-26), which invite …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; …
53:7
… The Fathers, often commenting on the text of Is. 53, 7 «Oblatus est quia ipse voluit» (whose interpretation is debated today), unanimously affirm the freedom of Jesus Christ with respect to death on the Cross. …
… and betrayals, persecuted by cunning enemies, is "like a harmless lamb (bébhes) dragged to the slaughter" (Ier. 11, 19). The image characterizes the suffering and most patient "servant of Jahweh," "a lamb (seh) led to the slaughter and silent" (Is. 53, 7).
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. …
53:8
… The same verb lagh "to take" (II Kings 2:3 ff.) expresses elsewhere the intervention of God in the serene death of the just man: Gen. 5:24; Ps. 47 (Heb. 49):16; Is. 53:8. The other elements are symbolic. …
… of the earth"); to proclaim the divine law which is its norm (ibid. 42, 1, 3); to redeem humanity by offering himself to unheard-of moral and physical tortures (ibid. 49, 4, 7; 50, 6 f.; 52, 14; 53, 2 f. 5, 7 ff.), culminating in capital punishment (ibid. 53, 8 ff.). …
53:11
Holiness of Christ and of Mary
… He is the Christ, that is, the Anointed, the consecrated one (Dan. 9:25-26; Ps. 2:2), the righteous one (Is. 53:11), filled with the Holy Spirit (Is. 11:2; 42:1; 61:1-2). The New Testament explicitly ratifies these essential data (Mt. 1:20; Lk. 1:35: the conception of Christ. …
53:12
… reference to the royal prophecy (type) of the serpent (ibid. 3, 14); for the piercing of the feet and hands cf. Ps. 21 (22), 17. Two malefactors were crucified with J., and to this, if not exclusively, J. was thinking (Lc. 22, 37), applying the words of Is. 53, 12. J. was crucified (though not entirely naked, as the Gospel of Nicodemus, 9, already indicated) without his garments, which were divided into parts, but the tunic was cast lots for …
… datur": Lk. 22:19) and his Blood was "shed" ("Hic est Sanguis meus Novi Testamenti, qui pro multis effunditur in remissionem peccatorum": Mt. 26:28), since in biblical style these two expressions, even taken separately (for the traditio corporis cf. Is. 53:12; Mt. 20:28; Rom. 8:32; Gal. 1:4; 2:20; Eph. 5:25; I Tim. 2:6; Tit. 2:14; Hebr. 10:10; for the effusio sanguinis cf. Rom. 3:25; 5:9; Eph. 1:7; I Cor. 14:20; Hebr. 9:7; I Pt. 1:19; …
… In the Synoptics this concept of salvation is constant, corresponding in the Fourth Gospel to that of "life" and "eternal life." It is a concept intertwined with that of Redemption (v.) which, already latent in the poems of the Servant of Yahweh (Isa. 42:1 ff.; 49:1-6; 50:4-9; 52:1-3; 53:12), but unknown to the Jews in its full sense, emerges clearly from the Gospel, both in Christ's affirmations that he has come for sinners (cf. Matt. 9:13; Mark 2:17), and in the parables …
Servant of Yahweh (Heb. 'Ēbhedh Yahweh)
… For the writers of the New Testament it is enough to compare Mt. 12:18-21 with Is. 42:1-4; Rom. 15:21 with Is. 52:15; Jn. 12:38 with Is. 52:1; Mt. 8:17 with Is. 53:4; Acts 8:32-35 with Is. 53:7-8; Lk. 22:37 with Is. 53:12. In these one observes fulfilled in Christ what is said of the S. of Y. (cf. also Lk. 2:32 - Is. 42:6; Mt. 11:5 - Is. 42:7; Rev. 19:13-15 - Is. 49:2; Mt. 26:67 - Is. 50:6). Jesus applies …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.