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
san Giustino † 165 d.C. 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.”
san Giustino † 165 d.C. 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.’
san Giustino † 165 d.C. 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?’
san Giustino † 165 d.C. 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?’
san Melitone di Sardi † 180 d.C. 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?”
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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?”
sant'Ippolito † 235 d.C. 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?”
Origene † 254 d.C. 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.”
Origene † 254 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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?”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Cirillo di Gerusalemme † 386 d.C. 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
sant'Ambrogio † 397 d.C. 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?
san Giovanni Crisostomo † 407 d.C. 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.” (
Tirannio Rufino † 411 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?
sant'Agostino d'Ippona † 430 d.C. 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?
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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?”
papa san Leone I Magno † 461 d.C. 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
sant'Ireneo di Lione † 202 d.C. 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.
sant'Ireneo di Lione † 202 d.C. 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;
Tertulliano † 220 d.C. 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.
Tertulliano † 220 d.C. 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,”
Tertulliano † 220 d.C. 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;”
Tertulliano † 220 d.C. 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.
sant'Ippolito † 235 d.C. 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.”
Origene † 254 d.C. 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.”
Origene † 254 d.C. 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.”
Origene † 254 d.C. 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.”
Origene † 254 d.C. 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.”
Antipapa Novaziano † 258 d.C. 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.”
Afraate † 346 d.C. 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 .
sant'Efrem il Siro † 373 d.C. 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.
san Basilio † 379 d.C. 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.”
san Gregorio Nazianzeno † 389 d.C. 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
sant'Ambrogio † 397 d.C. 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;
san Giovanni Crisostomo † 407 d.C. 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;”
san Giovanni Crisostomo † 407 d.C. 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,”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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?
sant'Agostino d'Ippona † 430 d.C. 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.
sant'Agostino d'Ippona † 430 d.C. 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.”
Teodoreto di Cirro † 458 d.C. 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
sant'Ireneo di Lione † 202 d.C. 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,
sant'Ireneo di Lione † 202 d.C. 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,
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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,
Tertulliano † 220 d.C. 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;
Tertulliano † 220 d.C. 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;”
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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?
Teodoreto di Cirro † 458 d.C. 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.”
Teodoreto di Cirro † 458 d.C. 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.’
Teodoreto di Cirro † 458 d.C. 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
sant'Ireneo di Lione † 202 d.C. 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,”
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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.
sant'Ippolito † 235 d.C. 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,”
Origene † 254 d.C. 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
san Gregorio Taumaturgo † 270 d.C. 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.”
Eusebio di Cesarea † 339 d.C. 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.”
sant'Ilario di Poitiers † 367 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
san Cirillo di Gerusalemme † 386 d.C. 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
san Gregorio Nazianzeno † 389 d.C. 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,
sant'Ambrogio † 397 d.C. 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”
sant'Ambrogio † 397 d.C. 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?
sant'Ambrogio † 397 d.C. 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.”
sant'Ambrogio † 397 d.C. 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,
san Giovanni Crisostomo † 407 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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:
Teodoreto di Cirro † 458 d.C. 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
san Barnaba † 61 d.C. 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.”
Tertulliano † 220 d.C. 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,”
Tertulliano † 220 d.C. 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.”
Antipapa Novaziano † 258 d.C. 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.”
san Gregorio Taumaturgo † 270 d.C. 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,”
Afraate † 346 d.C. 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 .
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Ambrogio † 397 d.C. 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,
sant'Ambrogio † 397 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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:”
sant'Agostino d'Ippona † 430 d.C. 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.”
Socrate Scolastico † 440 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.”
san Girolamo † 420 d.C. Against the Pelagians 2
liii. 6 . We have all gone astray like sheep.
sant'Agostino d'Ippona † 430 d.C. 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
sant'Ignazio di Antiochia † 108 d.C. 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.”
san Giustino † 165 d.C. 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.’
san Giustino † 165 d.C. 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,’
sant'Ireneo di Lione † 202 d.C. 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.”
sant'Ireneo di Lione † 202 d.C. 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;”
sant'Ireneo di Lione † 202 d.C. 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,
sant'Ireneo di Lione † 202 d.C. 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;
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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.
Tertulliano † 220 d.C. 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,”
Tertulliano † 220 d.C. 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,”
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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;
Origene † 254 d.C. 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;”
Origene † 254 d.C. 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,”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
san Tascio Cecilio Cipriano † 258 d.C. 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.”
Antipapa Novaziano † 258 d.C. 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.”
Antipapa Novaziano † 258 d.C. 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.”
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… and who, as to the words, ‘He was led as a sheep to the slaughter
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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
san Gregorio Nazianzeno † 389 d.C. 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;
san Gregorio Nazianzeno † 389 d.C. 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,
san Gregorio Nazianzeno † 389 d.C. 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,
san Gregorio Nazianzeno † 389 d.C. 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.
sant'Ambrogio † 397 d.C. 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.”
sant'Ambrogio † 397 d.C. 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,
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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” (
san Giovanni Crisostomo † 407 d.C. 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” (
san Giovanni Crisostomo † 407 d.C. 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.” (
Tirannio Rufino † 411 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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,”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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”?
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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,”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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;”
sant'Agostino d'Ippona † 430 d.C. 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,”
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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:”
Giovanni Cassiano † 435 d.C. 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.”
Teodoreto di Cirro † 458 d.C. 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
san Barnaba † 61 d.C. 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;”
san Giustino † 165 d.C. 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.”
san Giustino † 165 d.C. 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.’
san Giustino † 165 d.C. 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,’
san Giustino † 165 d.C. 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,’
sant'Ireneo di Lione † 202 d.C. 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?”
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.19.2
2. For this reason [it is, said], “Who shall declare His generation?”
Tertulliano † 220 d.C. 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,”
Tertulliano † 220 d.C. 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?”
sant'Ippolito † 235 d.C. 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?”
san Gregorio Taumaturgo † 270 d.C. 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.”
sant'Alessandro di Alessandria † 326 d.C. Epistles on the Arian Heresy and the Deposition of Arius 1.5
… Concerning which the Spirit of prophecy says, “Who shall declare his generation?”
sant'Alessandro di Alessandria † 326 d.C. 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?”
Eusebio di Cesarea † 339 d.C. 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?”
sant'Ilario di Poitiers † 367 d.C. 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
sant'Ilario di Poitiers † 367 d.C. 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
sant'Ilario di Poitiers † 367 d.C. 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
sant'Atanasio di Alessandria † 373 d.C. 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?’ (
sant'Atanasio di Alessandria † 373 d.C. History of Arian Opinions 1
… and because no one can declare the Son’s generation, as it is written, ‘Who shall declare His generation’ (
sant'Efrem il Siro † 373 d.C. 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?
san Cirillo di Gerusalemme † 386 d.C. 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
san Cirillo di Gerusalemme † 386 d.C. 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
sant'Ambrogio † 397 d.C. 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?”
sant'Ambrogio † 397 d.C. 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?”
sant'Ambrogio † 397 d.C. 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?”
san Giovanni Crisostomo † 407 d.C. 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,”
san Giovanni Crisostomo † 407 d.C. 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?”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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,” (
san Girolamo † 420 d.C. 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,
san Girolamo † 420 d.C. 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,
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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?”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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?”
Giovanni Cassiano † 435 d.C. 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?”
Teodoreto di Cirro † 458 d.C. 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
Teodoreto di Cirro † 458 d.C. 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?”
Teodoreto di Cirro † 458 d.C. 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?”
papa san Leone I Magno † 461 d.C. 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
san Giustino † 165 d.C. 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.’
Tertulliano † 220 d.C. An Answer to the Jews 10
… On the other hand, Christ, who spoke not guile from His mouth,
Tertulliano † 220 d.C. 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,”
sant'Ippolito † 235 d.C. 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.”
Origene † 254 d.C. 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,”
san Cirillo di Gerusalemme † 386 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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” (
Tirannio Rufino † 411 d.C. 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;”
sant'Agostino d'Ippona † 430 d.C. 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;
sant'Agostino d'Ippona † 430 d.C. 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”
san Giovanni Damasceno † 749 d.C. 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
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Afraate † 346 d.C. 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.
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Mathetes (A Diogneto) † fl. 130 d.C. 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,
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
III. Next is the fact of His being called Servant
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Tertulliano † 220 d.C. 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:”
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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.”
Tertulliano † 220 d.C. 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;”
Origene † 254 d.C. 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.”
Afraate † 346 d.C. 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 .
san Cirillo di Gerusalemme † 386 d.C. 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
san Gregorio Nazianzeno † 389 d.C. 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
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. 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.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 36
… “For,” saith he, “He was numbered with the transgressors.”
san Giovanni Crisostomo † 407 d.C. 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.” (
san Giovanni Crisostomo † 407 d.C. 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.” (
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. 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,”
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1. QUIS CREDIDIT AUDITUI NOSTRO? — Primo, hæc accipi possunt ut verba admirantis, q. d. Quis credet tam stupendam Christi metamorphosin? quis credet famam ejus fore gloriam, quantam cap. præced. in fine prædixi, si audiat ea, quæ hoc cap. de ejus tormentis et probris describo? Secundo, ut sint condolentis, q. d. Quam pauci, præsertim Judæi, credituri sunt hisce meis oraculis meisque asseclis Apostolis, cum ipsi hæc ipsa in mundo prædicabunt, scilicet, quod solus Jesus Christus crucifixus sit eorum Messias, orbisque redemptor et salvator! Ita enim explicat hunc locum S. Joannes, cap. XII, 38, et S. Paulus, Rom. X, 16. Item S. Hieronymus, Augustinus, Chrysostomus, Origenes aliique passim. Nota: Auditus metonymice ponitur pro re et sermone, puta prophetia, vel prædicatione audita, sive quam Isaias et Apostoli audierunt et acceperunt a Deo, quamque vicissim ab iis audierunt Judæi et Gentes. Porro loquitur Isaias in persona tum sua, tum Apostolorum: respicit enim ad illud cap. præced., vers. 7: «Quam pulchri super montes pedes annuntiantis et prædicantis pacem!» etc. ET BRACHIUM DOMINI CUI REVELATUM EST? — «Brachium Domini,» aiunt S. Augustinus, serm. Contra Arianos, Cyrillus et Tertullianus, lib. I Contra Praxeam, cap. XIII, est Christus Dei Filius, qui a Patre, quasi brachium a corpore illi consubstantiale procedit; vel (quod in idem redit) est potentia quam Deus in Christo ostendit, et fortitudo quam Christo ejusque passioni, doloribus et morti communicavit. Ita S. Hieronymus, q. d. Christi dolores, probra et crux, hominibus signa esse videbuntur summæ infirmitatis; at Deus ostendet ea esse suum brachium, et suam fortitudinem, qua totum mundum Christo Christique cruci subjiciet. Quis hoc credet? quis credet hominem crucifixum esse Deum omnipotentem, esse Messiam? quis credet hominem crucifixum, virtute crucis dominaturum orbi, adorandum a regibus et monarchis, orbeque universo? Huc alludit S. Paulus, I Cor. I, 23, et alibi, ubi Christum ejusque crucem vocat Dei virtutem, id est fortitudinem et sapientiam: «Prædicamus, ait, Christum crucifixum; Judæis quidem scandalum, Gentibus autem stultitiam; ipsis autem vocatis Judæis, atque Græcis, Christum Dei virtutem, et Dei sapientiam.»
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2. ET ASCENDET (id est germinabit, pullulabit, succrescet) SICUT VIRGULTUM CORAM EO. — «Et» est causale, significans quia: dat enim causam cur hæc videantur tam admiranda, et cur tam pauci credituri sint Christo, quia videlicet videbunt eum humilem, abjectum et afflictum. Pro virgultum hebraice est יונק ionec, id est lactens, scilicet puer, vel infans sugens ubera; unde Septuaginta pro virgultum vertunt infans. Verum ionec transfertur metaphorice ad plantas et virgulta, tumque significat surculum tenerum, qui velut lactens attrahit sugitque succum radicis vel arboris. Sicut ergo homines potentes, opulenti et splendidi comparantur altis cedris et quercubus, uti patet de Nabuchodonosore, Daniel. IV, 17, et de Joakim, Jerem. XXII, 15 et 23; ita Christus pauper et abjectus comparatur tenero virgulto, sive surculo. Unde Sanchez per virgultum accipit myricam, hæc enim humilis est, nec habet speciem, nasciturque in desertis: quocirca symbolum est hominis pauperis et abjecti, ut patet Jerem. XVII, 6: «Erit quasi myrica in deserto.» Verum Hebræum ionec, quod Noster vertit virgultum, est nomen generale, tamque surculo aliarum arborum et plantarum, quam myricæ competit, significatque primo, Christi pueritiam et infantiam; secundo, tenuitatem, infirmitatem et abjectionem. Unde Theodotion, apud Eusebium, III Demonstr. cap. II, vertit: Ascendet ut puer lactens coram eo. Sic vertit et Aquila; Septuaginta quoque vertunt: Nuntiavimus coram illo ut puer; vel, ut Tertullianus, lib. III Contra Marcion. cap. XVII, legit ut parvulus, q. d. Nos Apostoli prædicavimus Deum puerum pro homine factum. Sic enim incipit et intonat S. Joannes: «In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum, etc. Et Verbum caro factum est.» Noster tamen cum Symmacho, melius Hebræum ionec vertit virgultum: Christum enim comparat Propheta plantæ pullulanti et succrescenti, sequitur enim: «Et sicut radix de terra sitienti.» Sensus ergo est, q. d. Nascetur Christus parvulus, et pullulabit quasi virgultum e sola arbore, id est e sola virgine matre (sine viri semine, inquit Origenes, hom. 47 in Gen.), sed sitienti, sive arida, id est paupercula, misella, squalida; et ita per 30 annos crescet, vivetque humilis et ignobilis, quasi fabri filius, nihil habens speciosum, nihil illustre aut magnificum. Unde idipsum explicat subdens: «Non est species ei, neque decor.» Incipit a nativitate Christi abjecta et mirabili, a qua transit ad ejus passionem, magis abjectam et admirabilem. Notant aliqui: Sicut virgultum abscissum magis crescit, ita Christus abscissus in morte, per resurrectionem repullulans, multo magis excrevit. CORAM EO. — Primo, nempe Israele, coram ipsis Judæis, inquit Forerius. Secundo, Sanchez, coram eo, id est coram se: Hebræum enim לפניו lephanav verti potest, quoad conspectum, vel quoad faciem suam, q. d. Christus erit specie tenus quasi virgultum, sive habebit speciem virgulti: aut, coram eo, inquit, sive coram se, id est in sua opinione et existimatione. Christus erit humilis, æstimabitque se esse quasi virgultum. Tertio, simplicius et planius, coram eo, scilicet Domino, præcessit enim brachium Domini; pronomen ergo eo, respicit to Domini: unde Septuaginta vertunt, in conspectu ejus. Porro per hoc significat, virgultum hoc cum semine et patre careat, succrevisse virtute Domini, sive Domino inoperante; puta Christum ex Virgine conceptum et natum esse de Spiritu Sancto. Ita Hugo et Dionysius. ET SICUT RADIX DE TERRA SITIENTI. — Primo, «radix,» id est surculus e radice pullulans metonymice: hebraice est, de terra siccitatis, id est sicca; talis enim sitit humorem. Hæc ergo radix, æque ut ejus surculus prognatus est e terra arida et squalida, ac proinde tam ipsa, quam surculus ejus fuit aridus et squalidus: nimirum, radix hæc est B. Virgo paupercula et abjecta, ac fabro desponsata, ex qua nascens Christus pauper et abjectus a Judæis despectus fuit. Secundo, S. Hieronymus, Procopius, Cyrillus et Augustinus supra citatus: Uterus, inquiunt, virginis dicitur terra sitiens, quia nullo humano semine humectatus et fœdatus est; unde Aquila vertit, de terra invia: quod Eusebius, lib. III Demonstr. cap. II, exponit, de B. Virgine. NON EST SPECIES EI, NEQUE DECOR. — Arabicus vertit: Non est illi aspectus, neque decus, vel claritas, decentia, forma. Sensus est, sicut virgultum nascens in loco arido squalet, non habet speciem, nec decorem; ita et Christus nascens, vivens et conversans in hoc mundo, nihil nobile, opulentum, lautum, splendidum coram mundo ostendit, sed vitam egit ignobilem, tenuem et laboriosam in opere fabrili. Hoc est quod ipse ait: «Pau- per sum ego, et in laboribus a juventute mea.» Ita S. Chrysostomus in illud Psalm. XLIV: «Speciosus forma præ filiis hominum,» tom. I. Secundo, in passione non erat ei species, neque decor, quia flagellis, livore et vulneribus fuit deformatus. Unde tunc non fuit ipsi illa ejus species, qua æqualis est Patri, quamque ostendit in transfiguratione, inquit Tertullianus, lib. III Contra Marcion. cap. VII et XVII. Sic et S. Augustinus, hom. in hoc Isaiæ dictum, quæ est 36 inter homil. tomo X et lib. I De Consensu Evangel. cap. XXXI, et Origenes in cap. X ad Romanos. Vide Hectorem Pintum hoc loco pie hæc meditantem et expendentem. Audi et S. Bernardum, serm. 28 in Cant.: «Speciosus forma præ filiis hominum, pro filiis hominum illuminandis obscuretur in passione, turpetur in cruce, palleat in morte, ex toto non sit ei species neque decor, ut sibi speciosam atque decoram acquirat sponsam Ecclesiam sine macula et sine ruga.» ET VIDIMUS EUM, ET NON ERAT ASPECTUS. — Hoc est, non erat aspectabilis, non habebat aliquid dignum aspectu, quod aspicientium oculos ad se traheret aut converteret: sed erat «despectus,» ut sequitur. Vide Canon. XXXVIII. Unde Septuaginta vertunt, non habebat speciem, neque decorem. Porro hoc verum fuit in Christo, tum per omnem vitam, tum maxime in passione, cum facies ejus sputis, colaphis, vibicibus, sudore et sanguine e capite spinea corona transfixo manante, fuit fœdata et deformata. ET DESIDERAVIMUS EUM, — nos scilicet Prophetæ et Apostoli: quia licet deformatum videremus, sciebamus tamen eum fore mundi salvatorem. Secundo, Leo Castrius, Salmeron, et ex iis Sanchez apposite repetunt negationem non, quæ præcessit; hoc enim Hebræis est familiare, q. d. Non desideravimus eum aspicere et intueri, quia «non erat ei aspectus,» q. d. Non erat ei aspectus desiderabilis, qui homines in sui desiderium et intuitum concitaret. Unde Symmachus et Vatablus vertunt: Non ei forma, non dignitas ut videamus eum, neque aspectus ut cuperemus eum. Quocirca Forerius nostrum, «et desideravimus eum,» sic quoque exponit, q. d. Ut desideraremus, seu expeteremus eum. Cum enim Judæi essent avari, deformis eis erat Christi paupertas; cum essent gloriæ cupidi, et honoris ambitiosissimi, deformis eis erat Christi vilitas et humilitas. Symbolice, S. Augustinus in Psalm. XLIV, in expositione tituli: «Christus crucifixus Judæis, ait, videtur esse scandalum, Gentibus stultitia; nobis autem credentibus ubique sponsus pulcher occurrit; pulcher in cœlo, pulcher in terra, pulcher in utero, pulcher in manibus parentum, pulcher in miraculis, pulcher in flagellis, pulcher in ligno, pulcher in sepulcro, pulcher in intellectu.» Eadem et plura habet, serm. 13 De Tempore.
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3. DESPECTUM, ET NOVISSIMUM VIRORUM. — Repete «Vidimus.» Septuaginta vertunt: Species ejus inhonorata et deficiens, præ filiis hominum, vel præ omnibus hominibus, ut legit S. Augustinus, lib. XVIII De Civit. cap. XXIX. Pro despectum hebraice est נבזה nibze, id est spretum, hoc est aspernabilem, miserum, contemptibilem. Pro novissimum virorum hebraice est חדל אישים chadal ischim, id est cessatio vel abstinentia virorum. Quod primo, Vatablus et Forerius exponunt rejectaneum, id est contemptissimum virorum, a quo scilicet alloquendo, utpote vili et paupere, alii viri cessant et abstinent: cujus consortium, quasi ignominiosum refugiunt, quem a suis cœtibus, quasi hominum fæcem, rejiciunt. Huc allusit S. Paulus, I Corinth. IV, 13: «Tanquam purgamenta hujus mundi facti sumus, omnium peripsema,» id est rejectamentum, puta quisquiliæ, fæces et sordes, quas homines e suis domibus everrunt et rejiciunt. Sic enim Christi et Apostolorum familiaritate uti dedignabantur Pharisæi, et mundi sapientes ac nobiles, ut nominis et dignitatis suæ jacturam facere putarentur, si eos adiissent. Quocirca Nicodemus ad Christum nocte accessit, et nemo ex principibus in eum credebat; et maledictam turbam dicebant quæ illi adhærebat, et esse discipulum ejus maledictum seu maledictionem dicebant, imo eum excommunicabant, et synagoga sua expellebant, uti fecerunt cæco illi a Christo illuminato, Joan. IX, 22 et 34. Secundo, idem Forerius atque Sanchez: Christus, inquiunt, vocatur cessatio, desitio, vel cessator virorum, id est ultimus finis, terminus, seu novissimus virorum, ultra quem non amplius est vir, qui in genere virorum est minimum quod sit, adeo ut ibi sit virorum cessatio atque desitio, ita virorum status ultra procedere non possit, sed in eo desinat; alioqui viri non viri futuri sint, sed vermiculi, aut opprobrium hominum, et abjectio plebis, id est non tam viri, quam virorum quoddam inane simulacrum. Unde Septuaginta vertunt, deficiens citra filios hominum, uti legit Tertullianus, lib. Contra Judæos, cap. XIV; Arabicus, vilis ex hominibus. Talis vir fuit Christus ab initio nativitatis usque ad mortem. Natus enim est parvulus, et quasi puer rusticanus: positus est in præsepio inter bovem et asinum, quia non erat ei locus in diversorio. Talis fuit usque ad annum trigesimum cum Joseph fabrilem artem exercens. Talis fuit tribus reliquis vitæ annis prædicans, et pedibus Judæam et Galilæam oberrans. «Vulpes enim, ait ipse, Matth. VIII, 20, foveas habent, et volucres cœli nidos: Filius autem hominis non habet ubi caput reclinet.» Verum talis maxime fuit in passione et cruce, ubi inter latrones, quasi furcifer et latro pependit, quasi indignus virorum cœtu, indignus vita, indignus qui terram pedibus tangeret et calcaret, ideoque pendulus hæsit inter cœlum et terram. Sed cur Christus voluit fieri cessatio, sive «novissimus virorum?» Quia Adam, æque ac Lucifer, voluit fieri primus non virorum, sed Angelorum; imo deorum: voluit enim æquari Deo. refrigerium et solatium in nullo alio sit, quam in humilitate, et tui contemptu.» Esto Ordinis Minimorum, et minimorum minima. Hoc enim Deus Adæ improperat, Genes. III, 22: «Ecce Adam quasi unus ex nobis factus est.» Hinc innata est posteris ejus superbia et ambitio, et ita innata ut hoc vitium sit primum in homine vivens, et ultimum moriens, quod de corde animalis et hominis tradunt Physici. Ut ergo hoc vitium ita ingenitum nobis sanaret Christus, efficacissimo hoc usus est remedio, scilicet exemplo suo, ut, cum esset in forma Dei, semetipsum exinaniret, et formam servi acciperet, fieretque homo, imo hominum novissimus. Quæ enim tanta homuncionis erit superbia, quam tanta Filii Dei, et Regis regum, et Domini dominantium exinanitio et humiliatio non sternat? Quis conqueratur se despici, qui, si se suamque conscientiam sincere intueatur, vere multis nominibus est despicabilis, ubi Christum Domini despectum, et ita despectum videt? Quis ita est despectus, ut sit, sicut ipse fuit, chadal ischim, et desitio virorum? Quis jam ambiat honores et laudes, ubi Christum opprobria, et sui contemptus ambivisse conspicit? Erubesce, terra: Deus se humiliat; et tu, o vermicule, te exaltas? Vis ergo vulnus lethale tibi ab Adamo inflictum sanare, vis ambitionem tuam curare? sequere Christum, ambi non summa, sed ima, desidera ex animo esse ultimus et novissimus. Hic latent magnæ opes, magni thesauri hominibus absconditi, quia novissimus locus est centrum humilis, in quo ipse summa animi quiete et tranquillitate fruitur, nullum casum aut descensum metuit; cum enim se ponat in imo, ulterius descendere aut cadere nequit: ex adverso «tangunt feriuntque summos fulmina montes,» eosque ad ima prosternunt. Hic etiam locus est nobilissimus et præclarissimus. Is enim locus præclarissimus est, qui est juxta regem, aut Imperatorem. Atqui locus Regis nostri Christi fuit novissimus, ut ait hic Isaias. Erras ergo, o Christiane! si præclarissimum locum putes, et consecteris summum, non novissimum. Audi Christum suadentem: «Cum invitatus fueris, etc., recumbe in novissimo loco.» Præclare S. Cyrillus in cap. 1 S. Joan.: «Quasi quidam, inquit, creaturarum locus confingitur ipsum nihil. Nam omnes ex nihilo in hunc mundum venerunt.» Si hic est locus omnium creaturarum, ergo et hominis. Quisquis igitur agitaris spiritu arrogantiæ, quisquis ambis esse primus, ob oculos pone Christum factum chadal ischim. Quisquis contemneris, despiceris, gradu et loco tuo dejiceris, gaude et exsulta, quia locum Christi occupas qui pro te, utque tibi daret exemplum, fieri voluit chadal ischim. Vere humilis cum Christo ambit locum ultimum, optatque omnibus postponi; exhorret vero primum, metuitque vel uni præferri. Hæc est sapientia sanctorum. Vide S. Bernardum, serm. 37 in Cant., in fine. Ita Christus cuidam S. Virgini hanc regulam dedit: «Valde desiderabis subjici omnibus, et reformidabis præferri uni, etiam minimo. Tuum Denique, in hæc Isaiæ verba commentans S. Bernardus de Passione Domini, merito exclamat: «O novissimum et altissimum, o humilem et sublimem, o opprobrium hominum, et gloriam Angelorum! Nemo illo sublimior, nemo humilior.» Ubi et addit: «Mirabilis passio tua, Domine Jesu, quæ passiones omnium nostram propulsavit. In hac passione, fratres, tria specialiter convenit intueri: opus, modum, causam. Nam in opere quidem patientia, in modo humilitas, in causa charitas commendatur. Patientiæ recordatio omnem arcet voluptatem, humilitatis consideratio superbiam vitæ prorsus extundit, charitas omnino vitium curiositatis exsufflat.» VIRUM DOLORUM, — id est doloribus confectum, inquit Vatablus; secundo, Forerius: Vir, inquit, dolorum, id est doloribus expositus, qui quo eos arceret, non habebat; tertio, Septuaginta vertunt: Homo in plaga existens; quarto, sapidius et plenius, vir dolorum, id est undique doloribus obsitus, transfixus et plenus, ut ex doloribus conflatus, et non nisi dolor, imo pelagus dolorum esse videretur. Primo enim Christi anima plena fuit dolore: «Tristis, inquit, est anima mea usque ad mortem,» et hæc tristitia sanguineas illi lacrymas, sanguineum sudorem expressit. Cogitabat enim omnia omnium hominum, qui sunt, fuerunt et erunt peccata, etiam summe horrenda, et de omnibus intime dolebat, ac si ipse ea patrasset, ut hoc dolore ea expiaret Patrique satisfaceret. Secundo, a primo instanti suæ conceptionis usque ad ultimum vitæ suæ halitum, jugiter cogitabat omnes labores et dolores, quos in vita et in morte maximos erat obiturus; eosque ita vive sibi repræsentabat, ac si eos jam præsentes haberet et sentiret. Tertio, cogitabat omnes hominum ærumnas et miserias, omnes Martyrum cruciatus, omnes Sanctorum pœnitentias et mortificationes, omnia virginum certamina; hæcque ipse sentiebat, hocque suo sensu et dolore eis a Patre fortitudinem ad eos superandos, impetravit. Quarto, cogitabat quam multi hosce ejus dolores spernerent, quam multis inutilis foret omnis hic ejus labor, quam multi hominum milliones damnandi forent, quam pauci salvandi. Hic animæ zelanti ingens erat dolor, ingensque tormentum. Denique omnes animæ Christi potentiæ, intellectus, voluntas, memoria plenæ erant doloribus, æque ac singuli sensus interni et externi. Secundo, in corpore singula Christi membra suos habebant dolores acutissimos, ut patet singula consideranti. Nam, ut ait S. Thomas, III part. Quæst. XLVI, art. 5: «Christus secundum tactum fuit flagellatus, et clavis confixus (idque locis nervosis et maxime sensibilibus, puta manibus et pedibus, ubi acutissimus est dolor, præsertim in cruce, ubi ex pondere corporis, vulnera sensim lenteque dilatantur, itaque prorogantur); secundum gustum, felle et aceto potatus; secundum olfactum, in loco fœtido cadaverum mortuorum, qui dicitur Calvariæ, appensus patibulo; secundum auditum, lacessitus vocibus blasphemantium et irridentium; secundum visum, videns matrem et discipulum quem diligebat, flentes.» Porro in Christo tactus aliique sensus erant vivacissimi et perfectissimi: ideoque præ aliis hominibus dolores omnes vivacissime sentiebat. Secundo, «passus est Christus in capite pungentium spinarum coronam, in manibus et pedibus fixionem clavorum, in facie alapas et sputa, et in toto corpore flagella.» Tertio, «passus est in omnibus, in quibus homo pati potest. Passus est enim Christus in suis amicis, eum deserentibus; in fama, per blasphemias contra eum prolatas; in honore et gloria, per irrisiones et contumelias ei allatas; in rebus, per hoc, quod etiam vestibus spoliatus est; in anima, per tristitiam, tædium et timorem; in corpore, per vulnera et flagella.» Atque hæc omnia pure et mere passus est, sine ullo consolationis aut lætitiæ temperamento. Quarto, passus est ab omni genere hominum, a Judæis et Gentibus, a plebe et principibus, a laicis et sacerdotibus, a Pontificibus et Pilato. A Juda proditus, ab Apostolis negatus et derelictus. Mater, adstans cruci, ejus dolores duplicavit; cum enim se invicem assidue aspicerent, totidem gladiis et ictibus, quot oculorum jactibus, invicem corda mutua transfigebant et vulnerabant. Quinto, solus Christus in Scriptura dicitur vir dolorum; fuit Abel afflictus a Caino, Isaac ab Ismaele, Jacob ab Esau, Joseph a propriis fratribus, David a Saule, Elias a Jezabele, multique alii gravibus doloribus fuerunt pressi; sed inter omnes solus Christus vir dolorum appellatur, tum quia omne genus dolorum sensit, tum quia illi suos dolores ferebant, Christus vero et suos et omnium hominum. Sexto, tres sunt radices vitiorum et malorum omnium, quas describit S. Joannes, epist. I, cap. II, 16: «Omne, inquit, quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitæ.» Has tres radices tribus contrariis expugnavit et exstirpavit Christus. Nam, ad proterendam superbiam vitæ, factus est portentum contemptus et humilitatis; factus est enim «novissimus virorum,» ut ait Isaias; secundo, ad comprimendam concupiscentiam oculorum, factus est portentum paupertatis et nuditatis; tertio, ad edomandam concupiscentiam carnis, puta gulam et libidinem, factus est portentum dolorum. In his tribus perfecta patientia, perfecta virtus, perfecta mundi et vitiorum victoria, perfecta sanctitas, perfectus Dei amor consistit; quia sine dolore, non vivitur in amore. «Inspice et fac secundum exemplar quod tibi in monte monstratum est.» Vere Sidonius Apollinaris, lib. IX, epist. 41: «Quantumlibet, inquit, nobis anxietatum pateras vitæ præsentis propinet afflictio, parva toleramus, si recordamur quid biberit ad patibulum qui invitat ad cœlum;» et ex eo Helinandus, Chron. XLIV: «Memoria passionis (Christi) omnem tribulationem dulcescere facit.» Sicut ergo lignum a Mose injectum in aquas Mara, eas ex amaris dulces effecit, Exodi XV; ita omnis nostra tribulatio dulcescet, si crux Christi mentem subeat, omneque fel in mel convertetur. Ejus enim consideratione fides illuminatur, spes roboratur, patientia excitatur, charitas inflammatur. Hinc S. Gregorius in quadam epistola: Nihil, ait, adeo grave est, quod non æquanimiter toleretur, si Christi passio ad memoriam reducatur. Parva enim toleramus, si recordemur quam dura verba, duriora verbera, durissima supplicia pro nobis ille passus sit, qui in capite tulit coronam, in oculis velamen, in auribus convicia, in ore fel et acetum, in facie sputa et alapas, in genis vellicationem, in humeris crucem, in corde mœrorem, in visceribus concussionem, in corpore flagella, in membris extensionem, in manibus et pedibus perfossionem. Denique, a capite ad pedum plantas usque innumera sustinuit vulnera et dolores. Fuit ergo Christus vir dolorum, imo rex et princeps dolorum; tum quia plures et acerbiores tulit, quam ullus mortalium tulerit; tum quia omnibus quasi rex dominatus est, omnesque sua patientia et charitate divina superavit, imo longe transcendit. Regnas ergo, o Christe! in regia Calvariæ, in throno crucis, in purpura tui sanguinis, cum sceptro clavorum, cum corona spinea, ipsumque regni titulum præfers: «Rex Judæorum,» id est, rex civium injustissimorum, id est rex hostium immanissimorum: circumfluunt loca asseclarum accusatores, loco satellitum latrones, loco cohortum carnifices. Isthic, isthic, tanquam in tuo regno, in omni regia pompa regioque apparatu triumphas: habes pro bellariis fel, pro odoribus fœtorem, pro festis ignibus tenebras, pro symphonia blasphemias, pro choreis terræ motum, pro peristromatis sparsissve floribus ossa cadaverum, pro bulla pendente e monili plagam luculentam pectoris. Tale regnum, talem regem decebat esse dolorum. Utinam intelligamus quales nos deceat esse sub tali rege, in tali regno! ET SCIENTEM INFIRMITATEM. — «Scientem,» id est sentientem et experientem, tum in vita, tum maxime in morte. Nam in vita defatigabatur, inquit Forerius, itinera pedibus conficiebat, inedia et siti laborabat, flebat sæpius, ridebat nunquam, et, cum intus zelo Dei æstuaret, videretque nomen Dei vilipendi, jus et fas pessumdari, hypocrisim dominari, suspiria trahebat, dolebat, gemebat. Rursum infirmitatem vocat dolores, adversitates, persecutiones, irrisiones, opprobria, cruciatus, omnesque afflictiones et ærumnas tum vitæ, tum passionis Christi; has enim significat hebræum חולי choli, id est infirmitas, ut dixi II Corinth. XII, 9 et 10; tertio, Septuaginta vertunt, sciens ferre infirmitatem. Christus enim tanta non tantum tulit, sed et constanter tulit, scivit quomodo ea essent ferenda, scilicet prudenter, humiliter et fortiter: et simili modo nos ea ferre docuit et docet in dies. Ipse ergo fuit portentum constantiæ et fortitudinis. ET QUASI ABSCONDITUS VULTUS EJUS. — Quia in humano corpore divina Christi potentia et splendor celabantur, ait S. Hieronymus. Secundo, Pagninus vertit, erit ut is a quo quis absconderet faciem suam, q. d. Erit quasi leprosus, vel ita horridus, ut occurrentes ab eo faciem avertant. Sic et Leo Hebræum vertit: Et abscondebamus faciem ab eo, q. d. Pudebat nos illius, vel horrebamus eum aspicere. Tertio, proprie «absconditus vultus» Christi significat ejus sortem et statum ita miserum, ut quasi pudibundus vultum suum absconderet, quia scilicet talis erat, ut præ pudore et verecundia, quilibet vir honestus in eo constitutus vultum suum obtegeret. Quocirca hebraice est, abscondens faciem a se, quasi quem sui et suæ sortis pudeat; unde a seipso quasi faciem avertit, seque abscondit. Hinc Septuaginta vertunt, aversa, vel, ut Procopius legit, confusa facies ejus. Forerius putat alludi ad leprosos, qui jubebantur os suum velare et faciem abscondere, ne cui horrorem injicerent, Levit. XV, 45. Quarto, addit Sanchez absconditum vultum significare Christum a Judæis quasi reum mortis proclamatum et damnatum fuisse. Hisce enim reis, morti adjudicatis, facies velari solebat.
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4. VERE LANGUORES NOSTROS IPSE TULIT, ET DOLORES NOSTROS IPSE PORTAVIT. — Septuaginta vertunt: Ipse peccata nostra portat, et pro nobis dolet. Septuaginta secutus S. Petrus, epist. I, cap. II, vers. 24: «Peccata, ait, nostra ipse pertulit in corpore suo super lignum;» ubi Cyrillus Alexandrinus, lib. IV in Joan. cap. XII, legit: Delicta nostra ipse corpore suo in lignum tulit; S. Athanasius, orat. 4 Contra Arianos: «Efferens peccata nostra in crucem cum corpore suo;» Syrus: Bajulavit omnia peccata nostra, eaque sustulit in corpore suo ad crucem, ut pro iis patiendo et satisfaciendo ea aboleret, et quasi cruci affigeret, ut ait Paulus, Coloss. II, 14. Chaldæus hic vertit: Deprecabitur pro peccatis nostris, et delicta nostra propter eum dimittentur. Porro S. Matthæus, cap. VIII, vers. 17, cum narrasset varios morbos et morbidos, ac energumenos a Christo sanatos, subdit: «Ut adimpleretur quod dictum est per Isaiam Prophetam, dicentem: Ipse infirmitates nostras accepit, et ægrotationes nostras portavit.» Quæres, quomodo hæc S. Matthæus accommodet morbis corporis, et quomodo eos portaverit Christus? Primo, Forerius sic exponit: Tulit, id est abstulit; portavit, id est expertavit, ejecit; non autem in se suscepit. Sic enim dicitur: «Ecce Agnus Dei, qui tollit, id est aufert, peccata mundi:» nec enim Christus formaliter peccata mundi in se suaque anima suscepit. Verum Hebræum סבל sabal, proprie significat portare et gestare onus: et certum est Isaiam loqui de doloribus a Christo susceptis: ideo enim vocavit eum «virum dolorum,» et mox «leprosum ac percussum a Deo.» Secundo, S. Thomas et Lyranus per dolores et languores accipiunt famem, sitim, lassitudinem. Sed quid hæc ad morbos aliorum curandos? Tertio, Jansenius et Maldonatus putant S. Matthæum loqui in sensu accommodatitio: ipsum enim verba Isaiæ dicta de morbis animæ, accommodare morbis corporis. Verum obstat to ut adimpleretur: aliud enim est adimplere, aliud accommodare. Unde cum dicitur: «Ut adimpleretur quod dictum est,» locus ille accommodatitie explicari non debet, uti recte docet Gabriel Vasquez, I part. disp. 18, cap. V, tomo I. Dico primo: S. Matthæus non vult dicere Christum morbos aliorum in se suscepisse; nec enim Christus ægrotavit, aut morbum habuit, sed corpus semper sanum et integrum. Probatur primo, quia morbi non decebant corpus divinum et a Spiritu Sancto perfectissime efformatum, fuissentque impedimento ejus laboribus, itineribus, prædicationi, operique legislationis et redemptionis nostræ, ad quod in mundum missus fuit a Patre. Secundo, quia Christus tantum suscepit passiones humanas, toti naturæ hominum communes, non huic vel illi homini proprias, uti sunt febris, calculus aliique morbi. Tertio, quia morbi oriuntur ex imperfecta corporis formatione, puta ex complexione et temperie quatuor humorum incongrua et male temperata, aut ex intemperantia victus, laborum, studiorum, etc., aut denique ex inscientia et imprudentia, qua cibos, aerem aliaque valetudini noxia, vel non scimus, vel non advertimus, vel non cavemus. Atqui nihil horum fuit in Christo; uti nec fuit in Adamo in statu innocentiæ. Denique in Christo, in quo nulla erat concupiscentia, nullum decuit esse morbum; hic enim est illius effectus, pœna et frenum a Deo destinatum. Ita S. Thomas, III part. Quæst. XV, Suarez et alii. Dico secundo: Probabile est Isaiam hic duplicem habere sensum litteralem. Primus est, de morbis animæ, id est peccatis, eorumque pœnis, quas in se suscepit et in cruce exsolvit Christus: et hoc maxime intendit Isaias, ut patet ex sequenti et ex verbo, portavit. Alter est priori subordinatus de morbis corporis, ut docet Cajetanus in cap. Matth. VIII. Hi enim typi et effectus sunt morborum animæ, quos S. Matthæus ait Christum portasse, non eos in se suscipiendo, sed per compas- sionem, qua motus fuit ad eos auferendos, et ad morbidos sanitati restituendos: quomodo Apostolus, Galat. cap. VI, 2, ait: «Alter alterius onera portate.» Ita Leo Castrius. Dico tertio: Verius est per languores et dolores quos Christus tulit, Isaiam intelligere peccata, ut vertunt Septuaginta, et eorum proles, quæ sunt morbi, dolores, omnesque corporis et animæ ærumnæ et pœnæ. Hæc est enim peccati progenies et soboles, quam Christus portavit et abolevit. Christus enim tot cruciatus tamque acerbam mortem pertulit, ut omnes hasce infirmitates et ærumnas, ipsamque mortem, vel hic, vel in resurrectione aboleret. Sicut ergo ipse peccata nostra in cruce portavit et expiavit: sic consequenter et morbos, adeoque inde habuit potestatem eos curandi, quia eos in se luendos suscepit. Ita S. Chrysostomus, Theophylactus, Euthymius in Matth. VIII, et Origenes in cap. VIII et XV ad Rom. Hoc est quod ait Hilarius citatus a S. Thoma in Catena, Matth. VIII: «Christus passione corporis sui secundum Prophetarum dicta, infirmitates humanæ naturæ imbecillitatis absorbuit.» Huc alludit S. Petrus, epistola I, cap. II, vers. 24: «Qui peccata nostra ipse pertulit in corpore suo super lignum.» Sequitur enim de more Septuaginta, qui hic vertunt: Iste peccata nostra portat, et pro nobis dolet. Ubi nota: Languores et dolores vocat nostros, quia peccatorum culpa nobis inerat, eratque nostra; pœna vero erat nostra, id est nobis debita. Reatus ergo, sive obligatio ad pœnam erat pariter nostra, nobisque inhærebat. Eramus enim rei dolorum et tormentorum præsentium et æternorum. Sed hæc omnia in se transtulit Christus. Hinc censent Sanchez aliique viri docti et pii, nostros morbos et languores (cum sint pœnæ peccati originalis, et sæpe ob peccata actualia cuique a Deo infligantur) aliquid addidisse doloris et cruciatus Christo patienti, ipsumque, ut eos curaret et tolleret, peculiares aliquas pœnas, vel pœnarum augmentum aliquod subiisse et tolerasse. Omnes ergo dolores, quos tolerarunt, vel tolerant electi, transierunt per illam sacram humanitatem, indeque facti sunt nobis dulces et amabiles (uti aiebat quædam sancta virgo gravi morbo afflicta). «Christus enim, ut pie docteque ait S. Petrus Chrysologus, serm. 150, venit suscipere infirmitates nostras, et suas nobis conferre virtutes; humana quærere, præstare divina; accipere injurias, reddere dignitates; ferre tædia, referre sanitates; quia medicus qui non fert infirmitates, curare nescit; et qui non fuerit cum infirmo infirmatus, infirmo non potest conferre sanitatem.» Denique Rupertus, Vasquez, Maldonatus, et ex iis Sanchez dicunt hunc Isaiæ locum directe spectare ad peccata, indirecte ad morbos; eo quod Christus morbos corporis curaret, hoc fine, ut per eos gradum faceret ad curationem morborum animæ. Dum enim morbidi videbant se a Christo tam benefice et miraculose curari, credebant in eum, ab eoque excitati dolebant et compungebantur de peccatis suis, itaque eorum veniam et gratiam ab eo impetrabant, uti contigit S. Magdalenæ. Unde multi docent omnes eos, quos Christus corporaliter sanavit, etiam spiritualiter ab eo sanatos et justificatos esse. Verum hic sensus non explicat quomodo Christus morbos corporis tulerit et portarit. Itaque tertius sensus, qui solide idipsum explicat, capessendus, hicque illi annectendus est. ET NOS PUTAVIMUS EUM QUASI LEPROSUM. — «Nos,» scilicet Judæi (in eorum enim persona loquitur), non consideravimus Christum nostros languores portare, sed putavimus eum ob sua peccata ita affligi et deformari, ut videretur esse leprosus; verum lepram, non suam, sed nostram ipse portabat. Rursum, «putavimus eum quasi leprosum,» id est immundum, et ob sua scelera a Deo percussum. Lepra enim apud Judæos sæpe erat pœna peccati, eamque infligebat Deus superbis, murmurantibus et rebellibus, ut Mariæ sorori Mosis, Oziæ regi, et aliis, uti ostendi Levit. XIII, in initio. Nota Christum comparari leproso, ob octo analogias. Primo, quia, sicut leprosus toto corpore lepra maculatus, sui horrorem intuentibus incutit: ita Christus toto corpore flagellis et vulneribus lividus, horrorem simul et commiserationem aspicientibus commovebat; ut merito Pilatus eum Judæis proponens dixerit: «Ecce homo.» Secundo, leprosus habebat vestes dissutas: ita milites sciderunt vestes, quin et carnem Christi. Tertio, leprosus habebat caput nudum: ita Christus nudo fuit capite, sed spinea corona coronato. Quarto, leprosus habebat os veste contectum: de Christo ait Isaias: «Quasi absconditus vultus ejus;» rursum: «Quasi agnus coram tondente se obmutescet, et non aperiet os suum.» Quinto, leprosus se contaminatum et sordidum clamare debebat: Christus totus cruentus quid clamat? nisi: «O vos omnes, qui transitis per viam, attendite, et videte si est dolor sicut dolor meus,» Thren. I, 12. Sexto, leprosi caro erat vilissima et abjectissima; Christus ait: «Ego sum vermis, et non homo, opprobrium hominum, et abjectio plebis.» Similis fuit Christus S. Jobo, qui, sedens in sterquilinio, non fuit agnitus ab amicis, quia non erat ei aspectus, eratque despectus et novissimus virorum. Septimo, lepra solebant puniri superbi: et Christus nostræ superbiæ quasi lepræ speciem gessit, eamque curavit, sua hac abjectione. Ejus enim livore curata est plaga superbiæ nostræ. Octavo, leprosi urbe pellebantur; nemo eos aditu, congressu, sermone dignabatur, omnes illos aspernabantur, et quasi pestem fugiebant: ita Christus quasi leprosus extra portam ejectus et crucifixus est, Hebr. XIII, 12; et Psalm. XXXVII, 12: «Amici, inquit, mei, et proximi mei adversum me appropinquaverunt, et steterunt (hebraice est, e adverso plagae meae; S. Hieronymus vertit, quasi contra lepram meam steterunt): et qui juxta me erant, de longe steterunt.» Primam analogiam maxime spectat hic Isaias: vocat enim eum leprosum, quia percussum a Deo. ET PERCUSSUS (Theodotion vertit, flagellatum) A DEO ET HUMILIATUM. — Syrus vertit, percussum Dei, id est a Deo; ex Hebraeo verti potest, percussum Deum, et humiliatum, vel afflictum. Hoc enim plane significat מוכח אלוחים ומענה mucke elohim umeunne. Christus ergo fuit percussus Deus, et humiliatus. Quocirca per haec Hebraea verba, plures Judaeos a Judaismo ad Christianismum esse conversos docet Andreas Payva in Defens. Trid. fidei, lib. IV, post initium. Rogati enim quomodo manus dedissent Christo sibi inviso, respondebant se his Isaiae verbis tam claris convinci, nec posse, etiamsi vellent, ea eludere. Idem mihi narravit hic Romae insignis quidam Hebraeus.
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5. IPSE AUTEM VULNERATUS EST PROPTER INIQUITATES NOSTRAS, ATTRITUS EST PROPTER SCELERA NOSTRA. — Nimirum non Christi, sed nostrae iniquitates Christum vulnerarunt et attriverunt, eum lacrymari, suspirare et gemere fecerunt. Tua, o gulose, gula Christum felle et aceto potavit. Tua, o superbe, ambitio Christum inter latrones suspendit. Tua, o comptule, vestium luxus Christum spinea corona coronavit. Tua, o luxuriose, libido Christum clavis transfixit, flagellis concidit, et toto corpore cruentavit. Tua, o maledice, maledicta et blasphemiae, Christi faciem, in quam desiderant Angeli prospicere, sputis onerarunt! Vis ergo, o peccator, videre vivam imaginem animae tuae peccantis? Inspice Christum flagellatum, consputum, coronatum et crucifixum: inspice toto corpore cruentatum et lividum, ut totum corpus non videatur esse nisi una plaga, livor et vulnus: inspice defiguratum quasi leprosum. Haec est forma, haec species animae tuae, quam Christus in se suscepit et expressit. Ora eum, ut suis plagis plagas animae tuae, suis vulneribus tua vulnera curet. Rursum vide et admirare abyssum amoris Christi, qui se pro te in hac informi forma, in hisce poenis et cruciatibus coram Deo substituit, qui propter te haec omnia pati voluit, qui se hostiam pro tuis peccatis Deo obtulit, hostiam, inquam, ita concisam et laniatam; quot in corpore ejus cernis vibices, livores et stigmata, tot notas, tot characteres immensi amoris intueris. «Cernis ut in toto corpore scriptus,» imo sculptus, «amor,» O amor, amor, amor noster, Jesu bone! quantum amasti nos, quanto dolore, imo amore parturivisti nos! Mensura enim doloris est amor, at non mensura amoris est dolor. Longe enim major fuit amor, quam dolor tuus: amoris tui mare absorbuit omnes dolorum rivos. Da, Domine Jesu, ut dolores tuum, ut amorem tuum non nostrum sentiamus: vulnera cor nostrum dolore tuo, inebria cor nostrum amore tuo, ut cum S. Paulo dicamus: «Mihi autem absit gloriari, nisi in cruce Domini nostri Jesu Christi: per quem mihi mundus crucifixus est, et ego mundo: qui dilexit me, et tradidit semetipsum pro me;» et cum sponsa: «Dilectus meus mihi, et ego illi, qui pascitur inter lilia, donec aspiret dies, et inclinentur umbrae. Fasciculus myrrhae dilectus meus mihi, inter ubera mea commorabitur;» et cum S. Ignatio: «Amor meus crucifixus est;» et cum S. Francisco: «Da, Domine Jesu, ut amore amoris tui moriar, qui amore amoris mei dignatus es mori.» Da, Domine, ut a te nunquam separemur, ut mundo et carni plane moriamur, tibi vivamus, tuis vulneribus immoremur, tuo amori innatemur in tempore et in aeternitate. Et cum sancta illa virgine Itala, quae Christum crucifixum fixe intuens, aestrans et ebria amore exclamabat: «O Deus, o amor, o ebrietas amoris! da mihi tantam vocem, quae audiatur ab Oriente usque ad Occidentem, a coelo ad infernum, ut te amorem omnibus inclamem.» O amor, quam parum cognosceris, quam parum amaris! O animae, amate amorem vestrum, qui vos ita amavit! DISCIPLINA PACIS NOSTRAE SUPER EUM. — Pro disciplina hebraice est מוסר musar, id est castigatio. Hac enim indigent pueri, qui instar bestiolarum lasciviunt, et sensibus vagantur, ut eos constringant, utque disciplinam a doctore suscipiant et ediscant. Hinc enim correptio, flagellatio, verberatio, quin et ipsum flagellum per metonymiam et metalepsin, vocatur disciplina, quia scilicet disciplinam parit et inducit. Sic Hebraeum מלמד malmad, id est stimulus, a למד lamad, id est didicit, derivatur. Vituli enim et boves, aeque ac pueri, rudesque homines, non discunt subire jugum et disciplinam, nisi stimulis adacti. Hinc Proverb. cap. XXIII, 13, dicitur: «Noli subtrahere a puero disciplinam,» id est castigationem; et cap. XXII, 15: «Virga disciplinae fugabit eam,» scilicet stultitiam pueri. Huc allusit Eccles. cap. XII, 11, cum ait: «Verba sapientium sicut stimuli, et quasi clavi in altum defixi, quae per magistrorum consilium data sunt a pastore uno.» Vide nostrum Gretserum, lib. De Disciplina. Sensus ergo est, q. d. Christus castigatus, flagellis et plagis divexatus et excruciatus est, ut nos reconciliaret Deo, utque pacem cum eo haberemus, ut nimirum «peccatis mortui, justitiae viveremus,» inquit S. Petrus alludens ad hunc locum, epist. I, cap. II, 24. Ita Procopius. Rursum per pacem Hebraei intelligunt omnem prosperitatem omneque bonum: hoc enim suis malis et afflictionibus peperit nobis Christus. Perperam ergo hinc infert Calvinus, poenitenti, cui Deus per Christum remisit peccata, nullam esse luendam poenam temporariam, eo quod hanc luerit Christus, dicente Isaia: «Disciplina pacis nostrae super eum.» Perperam, inquam. Nam «disciplina pacis» hic non poenam temporariam, sed culpam et poenam aeternam significat. Haec enim bellum et odium Dei parit, quod amolitus est sua morte Christus, pacem faciens et reconcilians nos Deo. Tertio, Sanchez Hebraeum שלום scalom, vertens retributionem, sic explicat: Disciplina retributionis nostrae super eum, id est supplicium, quod nos retribuere et rependere debebamus pro peccatis nostris, hoc super eum imposuit Deus, q. d. Quidquid poenarum Deus a nobis pro peccatis exigere debuit aut potuit in omnem aeternitatem, id ab innocenti Filio Pater exegit. Porro imperite et blaspheme hinc colligit Calvinus, Christum sensisse dolores et desperationes inferni, ex eo quod illi peccatis nostris debebantur: suscepit enim illos in se non formaliter, sed satisfactorie, quia pro iis condigne satisfecit ob dignitatem personae suae patientis. LIVORE EJUS SANATI SUMUS. — Vatablus vertit: Et in livore ejus nobis medicatum est. Hoc est pretiosum pharmacum, quod non ex herbarum succis, non ex adipe bestiarum, non ex alieno corpore et sanguine, sed ex proprio confecit Christus. Hoc pharmacum in SS. Sacramentis a se institutis recondidit; inde enim Sacramenta habent vim justificandi, sanandique animae morbos, scilicet, ex livore, sanguine et vulneribus Christi.
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6. OMNES NOS QUASI OVES ERRAVIMUS, — quasi oves non habentes nec sequentes pastorem, sed suam gulam et concupiscentiam. «Erravimus,» per voluptatum labyrinthos, expositi luporum rabiei, qui nos laniarent, et nos in cavernam gehennae transportarent. Huc allusit Christus, dum se comparat pastori qui ovem errantem requisivit, et humeris impositam in caulam reduxit, Luc. cap. XV, 4; et S. Petrus, epist. I, cap. II, 25, cum ait: «Eratis enim sicut oves errantes, sed conversi estis nunc ad pastorem et episcopum animarum vestrarum.» ET POSUIT DOMINUS IN EO INIQUITATEM OMNIUM NOSTRUM. — Pro posuit Vatablus vertit, conjecit; Forerius, incurrere vel irruere fecit. Hebraica enim פגע hifgia, significat primo, occurrere, incidere: secundo, irruere in aliquem, eumque occidere, uti Gedeon irruit in principes Madian, Judic. VIII, 21: «Utroque autem modo, inquit Forerius, peccata nostra in Christum incurrerunt; irruerunt enim, ut eum perderent; inciderunt, ut ab eo perderentur. Hic mecum, Christiane lector, considera peccata tua ac mea partem illius exercitus fuisse, qui in Christum irruit,» eumque trucidavit. Septuaginta vertunt: Dominus tradidit eum iniquitatibus nostris, ut scilicet illae a nobis in Christum translatae, in ipsum quasi recumberent, ipsumque quasi reum judici puniendum et cruciandum offerrent. Christo innocentissimo et summo iniquitatis hosti, maxima fuit crux tradi iniquitati, longeque major, quam tradi Caiphae, Pilato, flagellis, clavis et cruci.
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7. OBLATUS EST QUIA IPSE VOLUIT. — Hebraice est, accessit, scilicet quasi hostia pro peccato ad mactationem in altari crucis, id est oblatus est (ut recte vertit Noster), quia ipse respondit, scilicet Deo vocanti, illud quod inquit Psaltes, et ex eo Paulus, Hebr. X, 5: «Hostiam et oblationem noluisti: corpus autem aptasti mihi, etc. Tunc dixi: Ecce venio,» en adsum hostia tibi grata, quam poscis. Quocirca Symmachus hic vertit, admotus est et paruit. Unde liquet tam Symmachum, quam nostrum Interpretem, pro נגש niggas, id est accessit, legisse in Pual, נגש nuggas, id est accedere factus est, adductus, admotus, oblatus est. Jam pro nuggas per schin, legunt נגש niggas per sin, quod significat exactus, arctatus, afflictus fuit, quasi fidejussor aut debitor: Christus enim pro debito nostro fidejussit; unde debitum nostrum ab eo exegit Pater. Ita Cyrillus et Sanchez. Forerius vertit, adactus, vel potius abactus fuit instar ovis, et ipse ope destitutus est; Vatablus, mulctatus est et afflictus; Pagninus, oppressus est et afflictus. Quia ipse voluit, — non coactus armis et vi Judaeorum eum capientium, non invitus et reluctans; sed sponte acceptans voluntatem et jussum Patris, eique se liberaliter offerens. Hoc est quod ait Paulus, Galat. II, 20: «Dilexit me, et tradidit semetipsum pro me,» et Christus ipse, Joan. cap. X, 18: «Nemo tollit eam (animam meam) a me; sed ego pono eam a meipso.» Hinc patet Christi mortem vere et proprie Christi fuisse sacrificium: secus est de morte Martyrum. Christus enim proprie se in cruce immolavit Patri pro redemptione hominum, ut iis reconciliaret Deum, qui est finis proximus sacrificii. Quocirca et ritu mystico oblatus est. Non enim casu, sed electione ipsius et Patris factum est, ut in die festo Paschae, et in altari crucis, et manibus extensis, et extra portam Hierosolymae pateretur. Unde Christus, Joan. cap. XVII, 19, ait: «Pro eis ego sanctifico,» id est sacrifico, «meipsum.» Ita S. Leo, epist. 83, S. Augustinus, libro I Contra advers. Legis et Proph. cap. XVIII. Vide Bellarminum, lib. I De Missa, cap. III. Pie et vere S. Bernardus, serm. 3 De Purificat. B. Mariae: «Oblatus est, inquit, non quia meruit, non quia Judaeus praevaluit; sed quia ipse voluit. Voluntarie sacrificabo tibi, Domine, quia voluntarie oblatus es pro mea salute, non pro tua necessitate. Sed quid, fratres, nos offerimus, aut quid retribuimus illi, pro omnibus quae retribuit nobis? Ille pro nobis obtulit hostiam pretiosiorem quam habuit, nimirum, qua pretiosior esse non potuit. Et nos ergo faciamus quod possumus, optimum quod habemus offerentes illi, quod sumus utique nosmetipsi. Ille seipsum obtulit: tu quis es, qui teipsum offerre cunctaris? Quis mihi tribuat, ut oblationem meam dignetur majestas tanta suscipere? Duo minuta habeo, Domine, corpus et animam dico: utinam hac tibi perfecte possim in sacrificium laudis offerre! Bonum enim mihi longeque gloriosius atque utilius est, ut tibi magis offerer, quam deserar mihi ipsi. Nam ad meipsum anima mea conturbatur; in te vero exsultabit spiritus meus, si tibi veraciter offeratur.» SICUT OVIS AD OCCISIONEM DUCETUR, ET QUASI AGNUS CORAM TONDENTE SE OBMUTESCET. — In acri illa tonsione, qua non lana et vestis, sed pellis, caro, sanguis et vita, flagellis, clavis et plagis illi detondebuntur et abradentur, non gemet, non queretur, non obstrepet, non resistet, sed mitissima patientia tacitus omnia sustinebit. Symbolice S. Ambrosius, epist. 25, post medium: «Bene, inquit, coram tondente, qui superflua, non propria, in illa deposuit cruce; qui corpus exuit, non divinitatem amisit.» Huc allusit S. Joannes Baptista, Joan. I, 36: «Ecce Agnus Dei,» scilicet ab Isaia hic praedictus, et in agno paschali figuratus. Ita Theophylactus ibi. Ubi nota: Symbolice, Agni nomen, puta Jesus, graece per anagramma idem est quod ovis, ut patet ex hoc ejus anagrammatismo: Ἰησοῦ: Jesus, σὺ ἡ οἶς, id est tu es ovis. Ita Guillelmus Blancus Albiensis, lib. De Anagrammatismis. Utrobique enim eaedem prorsus sunt litterae, sed ordine commutato. Magis miranda fuit in passione agnina, imo divina Christi mansuetudo, patientia et silentium, quam ipsa ejus passio et crux; praesertim conjuncta cum tam heroica constantia, libertate et fortitudine, «qui, ut ait S. Petrus, epist. I, cap. II, 23, cum malediceretur, non maledicebat; cum pateretur, non comminabatur: tradebat autem judicanti se injuste.» Nimirum hic perfectum virtutis dedit speculum. Hic ovis nostra sibi similes parturivit: ab ea enim suam fortitudinem, aeque ac patientiam hauserunt et suxerunt omnes patientes, omnes constantes, omnes mites, omnes Martyres. Quocirca S. Franciscus videns, vel nominari audiens agnum, tenero affectu commovebatur, solvebatur in lacrymas, agnos, qui ducebantur ad lanienam, redimebat: intuebatur enim in iis hunc agnum Dei, a quo ipse suam agninam simplicitatem, innocentiam et lenitatem hausisse se profitebatur. Redemptio ergo agni nostri, primo, clementissima est; secundo, universalis; tertio, aeterna. Clementissima est, quia agni, non leonis; est universalis, quia mundi; est aeterna, quia totius temporis: omnes populos, omnes urbes, omnes homines, omnium aetatum, cujuscumque sexus et conditionis sint, complectitur. Olim tempore Noe, Deus abstulit orbis peccata ut leo (diluvio enim omnes obruit): at per Christum ea abstulit ut agnus. Aquarum diluvium homines necavit, non peccata: sanguinis agni diluvium, peccatis interitum, hominibus vitam attulit. Ubi notanda est mitissimi agni mira, et plus quam leonina fortitudo ac victoria. Agnus enim hic domuit orbem non ferro, sed ligno; non gladio, sed cruce; non feriendo, sed patiendo; non trucidando, sed moriendo. Hic ergo agnus est et leo de tribu Juda; primo, quia prostravit peccatum, diabolum, infernum, mundum et carnem; secundo, quia tum in hac vita, tum maxime in judicio, sanctis et electis comis erit et suavis ut agnus, reprobis vero terribilis ut leo; ut ipsi perculsi dicant montibus et petris: «Cadite super nos et abscondite nos a facie sedentis super thronum, et ab ira Agni,» Apocal. VI, 16; tertio, quia agnus hic leones et lupos transmutat, facitque agnos. Unde S. Augustinus, serm. 1 De Conversione S. Pauli: «Occisus, inquit, agnus (Christus) a lupis, et facit (Paulum) agnum de lupis.» Idem, tract. 7 in S. Joannem: «Venit, inquit, agnus. Qualis agnus est? quem lupi timent. Qualis agnus est? qui leonem occisus occidit. Dictus est enim diabolus, leo circumiens et rugiens, quaerens quem devoret: sanguine agni victus est leo. Ecce spectacula Christianorum.» Et in Psalm. CXXXI: «Rex, ait, noster mansuetudine vicit diabolum. Saeviebat ille, iste sufferebat. Victus est qui saeviebat, vicit qui sufferebat. In ista mansuetudine Ecclesia vincit inimicos.» Vicit agnus mansuetudine, vicere Martyres mansuetudine, vicerunt et vincunt Christiani mansuetudine. Amat enim agnus noster agnellos, amat agnas, amat agnetes, amat innocentes, amat virgines, amat Martyres, mites et patientes. «Ecce, inquit suis charissimis, ego mitto vos sicut agnos inter lupos,» Luc. X, 3. Accipe agnos, et agni asseclas, imo proles, in tolerandis contumeliis et injuriis. S. Spiridion Episcopus Trimithuntis in Cypro, vocatus a Constantio Imperatore venit vili habitu, virgam manu tenens, vas fictile gestans ex collo. Ergo in regia quidam ei, quasi vili homini, colaphum impegit. Tulit id non modo patienter vir sanctus, sed et alteram maxillam prompto patiendi animo percussori exhibuit. Quae res insolentem illum ita confudit, ut repente ei supplex fieret, et veniam peteret; quam libens concessit, et hominem paterne instruxit, ut ab inferenda injuria se contineret. Honorifice ergo ad Imperatorem deductus est. Ita habet ejus Vita. «S. Stephanus Abbas,» inquit S. Gregorius, homil. 35 in Evang., «tantae erat patientiae, ut eum sibi amicum crederet, qui sibi molestum aliquid irrogasset. Reddebat contumeliis gratias. Si quod in ipsa sua inopia damnum fuisset illatum, hoc maximum lucrum putabat. Omnes suos adversarios nihil aliud quam adjutores aestimabat.» Idem S. Gregorius, libro I Dialog. capite 3, celebrat patientiam Libertini, qui ab Abbate injuste scabello contusus, ut vultum gereret lumentem et lividum, sua patientia Abbatem cholericum ad magnam mansuetudinem traduxit. S. Joannes Chrysostomus, hom. 20, ad Populum, celebrat factum et dictum Constantini Imperatoris qui imagine sua lapidata, multis eum instigantibus ut vindictam sumeret de contumelia, ac dicentibus, quod omnem ipsius faciem in imagine convulnerassent, manu faciem palpans, et leniter ridens, dixit: «Ego vero nusquam vulnus in fronte factum video; sed sanum quidem caput, sana vero et facies tota.» Cassianus, Collat. XIX, cap. 1, celebrat patientiam cujusdam juvenis monachi, qui publice ab Abbate palma graviter percussus, nullum murmuris aut doloris dedit signum, imo oris modestiam, tranquillitatem et colorem nullatenus mutavit. Caupo quidam injuria affecerat juvenem, cognatum S. Joannis Eleemosynarii: juvenis querulus rem detulit ad S. Joannem, qui ut eum mitigaret: «Itane, inquit, ausus fuit te vel verbo violare? Faciam in eo rem, quam tota Alexandria mirabitur.» Moxque vocato ad se vectigalium magistro, jubet ut cauponem illum ab omni vectigali eximat. Hoc tota Alexandria mirata est. Et caupo deinceps Episcopum et juvenem officiose coluit. Ita Leontius in Vita S. Joannis Eleemosynarii. S. Martinus ignotus a militibus flagris ac fustibus exceptus, mutus et mire patiens, terga praebebat caedentibus. Illi magis furentes quasi verbera contemneret, virum Dei ita cruentaverunt, et toto corpore laniarunt, ut exanimis in terram procumberet. Cumque abire vellent, jumenta nullis flagris loco movere potuerunt. Redeuntes ergo ad cor, et intelligentes fuisse S. Martinum quem percusserant, ad eum revertuntur, supplicesque veniam petunt: quam ille clementer indulsit, fecitque ut jumenta loco moverentur. Ita Sulpitius in Vita ejus, lib. I, cap. IV. Sophronius, in Prato spirit. cap. CCXVIII, narrat duos Religiosos a rustico contumelia appetitos dixisse: «Indulge nobis, quia peccavimus:» qua humilitate motus rusticus eos secutus, monachus effectus est. S. Lidwina, magnae sanctitatis in Hollandia virgo, injuriis, sputis, maledictis appetita, benedictiones et beneficia regerebat, dicens: «Illis ego debere me fateor, qui viam mandatorum Dei, quorum plenitudo dilectio est, me currere compellunt.» Eadem Sancta vidit in mentis excessu coronam pretiosissimam, necdum tamen in orbem plane absolutam. Rediens ad se, petiit pati pro Christo, ut coronam absolveret. Mox in Ducis Philippi apud Hollandos inauguratione, milites ejus Sanctam adierunt, vexaruntque mire, quin et virgineum ejus corpus ac morbidum indignis modis sine pudore contrectarunt, vulnera vulneribus cumularunt, et addiderunt convicia, vocantes eam bestiam, prostibulum, voracem, etc. Angelus deinde ad eam venit instar solis splendidus, aitque ad eam: «Salve, charissima soror. Ecce nunc absoluta est corona, quam nuper imperfectam vidisti. Propter inverecundos tactus virorum illorum, noveris te positam fuisse in vestigiis Salvatoris. Ludibria et vulnera corpori tuo imposita, fuere gemmae, quas in illa corona et adesse vidisti et deesse.» Ita habet ejus Vita. S. Dominicus cum Albigensibus, non tam disputatione, quam vitae sanctitate et injuriarum ab eis illatarum miti tolerantia, certandum censuit, eaque multos eorum convertit. S. Elisabeth, mortuo Thuringiae principe marito suo, ab ejus propinquis domo ejecta cum liberis, inops, vaga, aerumnis obruta, et ab iis, in quos beneficia contulerat, contempta; ita omnia forti animo laetoque sustinuit, ut, cum a patre rege in Pannoniam accerseretur, redire nollet, ne patientiam et humilitatem, quam in miseriis invenerat, inter regales delicias amitteret, virtutem hanc thesauris omnibus habens pretiosiorem. Vis agnos in martyrio et Christi Martyris asseclas? Anno Domini 44, cum S. Jacobus frater S. Joannis a quodam protractus esset in judicium coram Herode, libere testimonium Christo perhibuit; quod cernens ille qui eum protraxerat, se Christianum esse professus est. Igitur ambobus una ad supplicium ductis, hic a S. Jacobo veniam postulavit. Cui Jacobus: «Pax tibi;» illumque osculatus est, et sic uterque securi percussus, quasi agnus martyrio consummatus est. Ita Eusebius, lib. II Histor. cap. VIII, et ex eo Baronius. S. Ignatius Trajani persecutione ad bestias damnatus, cum Romam vinctus mitteretur, et jam Smyrnam pervenisset, ad Romanos, qui fidem receperant, scribens, ait: «De Syria usque Romam pugno cum bestiis in mari et in terra, nocte dieque ligatus cum decem leopardis, hoc est militibus, qui me custodiunt, quibus cum benefeceris, pejores fiunt: iniquitas autem eorum mea doctrina est, sed non idcirco justificatus sum. Utinam fruar bestiis, quae mihi sunt paratae, quas et oro mihi veloces esse ad interitum, et ad supplicia, et allici ad comedendum me, ne, sicut aliorum, non audeant corpus meum attingere! Quod si venire noluerint, ego vim faciam, ego me ingeram, ut devorer.» Causam subdit: «Ignoscite mihi, filioli; quid mihi prosit, ego scio. Nunc incipio Christi esse discipulus, nihil de iis, quae videntur, desiderans, ut Jesum Christum inveniam. Ignis, crux, bestiae, confractio ossium, membrorum divisio, et totius corporis dissectio, et omnia tormenta diaboli in me veniant; tantum Christo fruar.» Cumque jam ductus esset in amphitheatrum, et rugientes audiret leones, ait: «Frumentum Christi sum, dentibus bestiarum molar, ut panis mundus inveniar.» Profecto, non fuisset illi tam fervens pro Christo patiendi affectus, si quidquam dulcius esse potuisset, quam frui Christo patiente sueque ac resurgente. S. Edmundus, Angliae rex et Martyr, captus a Duce Northmanniae, ligatus, flagellatus, illusus, telis et sagittis confixus, ita ut in corpore novo vulneri non esset locus, tandem capite truncatus pro Christi fide: haec omnia fortiter aeque ac leniter sustinuit, laureamque martyrii obtinuit anno Domini 870. Ita Baronius. Joannes Fischerus Episcopus Roffensis, ab Henrico VIII capite damnatus ob fidei constantiam, ductus ad martyrii locum, hymnum Te Deum laudamus, totum sublatis in coelum oculis cantavit: itaque cervices securi submittens, Martyr in coelum evolavit, anno Domini 1534. Idem Henricus, anno Domini 1537, cum Guardianum Franciscanorum Cantuariensium eadem de causa cum Fratribus plecti jussisset, ni Pontificem abjurarent; omnes fortiter recusarunt, dicentes se potius quamlibet mortem subituros; quam id facturos. Itaque Guardianus in scalis saepius repetens illud Psaltis, Psalm. LIII, vers. 8: «Voluntarie sacrificabo tibi, et confitebor nomini tuo, Domine, quoniam bonum est,» e scalis dejectus, moxque semivivus in quatuor partes dissectus, gloriosum agonem obiit. Reliqui eadem alacritate ducem suum secuti sunt. Ita habet Histor. Angliae. Thomas Bozius, lib. XI De Signis Eccles. cap. 1, num. 6, narrat constantiam 32 Martyrum, qui Engelismae, anno Domini 1852, ab haereticis capti inhumaniter miris tormentis excarnificati sunt, ac subdit: Sub eadem tempora Delphis Bataviae urbe Cornelius Musius captus est, et jussu Guillelmi principis Auriaci, sic varie est excruciatus. Altissimae scalae manibus vinctis est appensus, ad pedes intolerabile pondus alligatum, ut compages omnes laxarentur: inde ardentibus taedis ambustae axillae: mox resupinus constringitur, aqua fervens ori infunditur, eaque totus venter oppletur, qui sic fustibus deinde tunditur, ut ex omnibus corporis foraminibus illa tota efflueret: postea capite deorsum verso, ex duobus pedum majoribus digitis appenditur: inde truncatis manuum pedumque digitis per nivem sanguine proprio cruentatam, in urbem Lugdunum Batavorum raptatur, atque ita demum post tot supplicia laqueo suspenditur. Quae omnia Martyr silens miti et placido, aeque ac generoso animo toleravit. Supersunt adhuc multi, qui haec ejus tormenta oculis spectarunt, in Hollandia, sanctumque virum miris laudibus celebrant.
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8. DE ANGUSTIA ET DE JUDICIO SUBLATUS EST. — Ita et Symmachus vertit. Primo, Forerius Hebraice עצר otser, id est angustia, inquit, coarctatio, compressio, fuit ipsa turba populi se comprimentis: judicium vero, fuit ipse judicum consessus, sive ipsi judices, q. d. Christus ab omnibus ordinibus, puta et a turba et a judicibus fuit damnatus et occisus. Ipsi enim judices, puta Pontifices, dixerunt: «Reus est mortis,» ipsique suaserunt turbae, ut coram Pilato clamarent: «Crucifige eum.» Pro sublatus est Forerius vertit, pertractus est, scilicet ad supplicium. Secundo, Sanchez, sublatum est, inquit, id est exaltatum in crucem, judicium Christi, ut vertunt Septuaginta, id est Christus judicatus: saepe enim ponuntur abstracta pro concretis. Tertio et genuine, est hendyadis: «De angustia et de judicio,» id est de angustia judicii, vel de judicio angusto. q. d. Christus de judicio Pilati et Pontificum pleno angustiae, oppressionis et humilitatis, ablatus est ad supplicium crucis. Ita ex Origene Leo Castrius. Septuaginta quos sequitur S. Lucas, Actor. VIII, 22, vertunt: «In humilitate judicium ejus sublatum est.» Videntur legisse משפט mispat, id est judicium, non ממשפט mimmispat, id est de judicio. Aut potius, quia auferri aliquem de judicio, idem est quod auferri et everti ejus judicium. Sensus est, ait S. Hieronymus, Christus judex omnium, judicii sui non reperit veritatem: nam «in humilitate,» id est propter Christi humilitatem, abjectionem et silentium, quo quasi agnus obmutuit, superbi Pontifices et Pilatus tumultuarie et iniquissime innocentem condemnaverunt. Sic ergo judicium ejus sublatum est, quia non est peracta juridice Christi causae cognitio, sine causae cognitione damnatus est et protractus ad crucem. Ita S. Hieronymus, Procopius, Tertullianus, lib. Contra Judaeos; Chrysostomus, orat. 3 Contra Judaeos. Unde Vatablus vertit, absque dilatione et citra judicium raptus est, scilicet ad crucem. Aliter τὸ sublatus est, accipiunt iterum S. Hieronymus et Rupertus, q. d. Christus ab angustiis iniqui judicii, passionis et crucis sublatus est, et victor ascendit ad Patrem. GENERATIONEM EJUS QUIS ENARRABIT? — Primo, Forerius et Vatablus per generationem accipiunt saeculum, puta homines et Judaeos saeculi istius. דור dor enim Hebraeis aetatem seu saeculum significat; itaque vocatur a successione et volubilitate, quod aetas aetati, et saeculum saeculo succedat, ut circulum videantur conficere. Dicitur autem tam de tempore, quam de hominibus illius temporis, et omnibus rebus quae illo spatio fiunt et eveniunt, q. d. Quis explicet pravitatem Judaeorum, Pilati, et militum illius saeculi, qui Christum ita illudent, flagellabunt, crucifigent? Hic sensus satis congruit praecedentibus; explicat enim judicium, de quo dixit: «De angustia et de judicio sublatus est.» Rursum Latinum generatio, aeque ac Graecum γενεά et Hebraeum dor, saepe metonymice significat homines illius aetatis aut saeculi. Secundo, Lyranus, Carthusianus et alii, per generationem accipiunt proles et progeniem Christi, puta Christianos qui per omnia saecula propagantur. Hebraice enim dor proprie est series, vel temporis, vel hominum et posterorum, puta certa successio, seu revolutio tum temporum, tum hominum successive nascentium, seque et posteritatem ordine certo propagantium. Unde dor vocatur sphaera, sive globus et pila a revolutione. Et a dor aliqui deducunt verbum duro: est enim dor duratio successiva. Huic expositioni favet id quod sequitur: «Quia abscissus est de terra viventium;» et inferius: «Si posuerit pro peccato animam suam, videbit semen longaevum,» q. d. Judaei conati sunt succidere Christum, ejusque nomen et stirpem, at frustra: Deus enim illi dabit generationem et progeniem numerosam per omnia saecula, videbitque ipse semen suum longaevum, imo aeternum. Rursum Christus habuit dor, aetatem vitamque brevem, et in ipso aetatis flore sublatus est: at moriens reliquit illustrem sobolem, quae ipsius nomen et stirpem per totum orbem, perque omnia saecula propagabit. A Christo enim coepit nova aetas, novum et aureum saeculum. Unde ipse ab Isaia, cap. IX, vocatur «Pater futuri saeculi.» Tertio, communiter Patres accipiunt hunc locum de generatione Christi, vel humana, ut S. Athanasius, lib. De Incarnat. Verbi; Justinus, Quaest. LXVII ad Orthodoxos; Tertullianus, Contra Judaeos, cap. XIII; vel divina, ut S. Basilius, lib. I Contra Eunomium; Justinus, Contra Tryphonem; Chrysostomus, lib. I De Incomprehensibili Dei natura, et alii plures; vel de utraque, ut S. Augustinus, hom. 36 inter 50, Hieronymus, Procopius, Cyrillus et alii. Licet enim Hebraeum dor proprie non significet generationem, id est actum generandi, aut nativitatem; significat tamen aetatem alicujus, et seriem generationis, qua quis ex patre aut matre suo tempore nascitur, eisque succedit. Propheta ergo contemplans probra et dolores Christi, simulque contemplans ejus personam et dignitatem, rapitur, et admirabundus exclamat: «Generationem ejus quis enarrabit?» Quomodo cruciatis eum, o Judaei? quomodo tam dira patietur Christus, cujus aetas ac series ortus et vitae est ineffabilis? Si enim eum ut Deum spectes, ejus aetas est aeternitas: ab aeterno enim genuit et produxit eum Pater: Patri ergo est coaeternus. Sin spectes eum ut hominem, aetas ejus, qua propagatus fuit, quaque ex matre in mundum prodiit, fuit nova et admirabilis: natus enim et conceptus est in fine saeculorum ex Virgine, inoperante Spiritu Sancto. Rursum, natus univit Verbo hypostatice humanam naturam: quae unio est insolubilis et aeterna. «Quod enim Deus conjunxit, homo non separet.» Quomodo ergo «de angustia et de judicio sublatus est?» Quomodo «abscissus est de terra viventium?» Hic sensus uti communis Patrum, ita sublimior et divinior est. Quocirca Tertullianus, lib. Contra Judaeos, cap. XIII, et alibi legit, nativitatem ejus quis enarrabit? Denique Rupertus per generationem accipit saeculum futurum, quo Christus resurgens vivit vivetque gloriosus in coelo per omnem aeternitatem. Hic sensus potius anagogicus est, quam litteralis. QUIA ABSCISSUS EST (instar arboris succisae, imo eradicatae, cui eum comparavit, vers. 2) DE TERRA VIVENTIUM. — Τὸ quia, si primum et magis secundum sensum jam datum spectes, est causale, q. d. Ideo Christus dabit generationem, id est sobolem numerosam et inexplicabilem, quia abscissus est de terra. Sicut enim granum mortuum fructificat, et se multiplicat, et sicut arbor succisa in plures surculos repullulat: ita Christus moriens plures Christianos ex se proseminavit. Sin tertium sensum Patrum sequaris, τὸ quia non est causale, sed exegeticum et emphaticum, significans qui tamen, q. d. Christi generatio divina et humana est aeterna et ineffabilis, qui tamen succisus est: licet Christus sit aeternus, tamen abscissus est de vita et terra. «Sublata est, inquit S. Hieronymus, vita Christi de terra, ut nequaquam in terra, sed in coelo viveret.» Sic et S. Augustinus, Origenes, et ex iis Leo Castrius, τὸ abscissus est, referunt ad resurrectionem et ascensionem Christi in coelum. Hoc anagogicum potius est quam litterale, ut dixi. PROPTER SCELUS POPULI MEI PERCUSSI (indicis percutiendum objeci) EUM. — Sunt verba Patris de Christo Filio. Septuaginta vertunt: Ab iniquitatibus populi mei ductus est ad mortem. Iniquitates ergo nostrae fuerunt lictores et carnifices Christi. Nota: Septuaginta legerunt נגע למות nugga lamut, id est percussus (vel נגד nuggad, id est ductus) est ad mortem. Noster melius legit, נגע למו nega lamo, id est percussio est ei, hoc est percussi eum. Pro eum hebraice est למו lamo, id est eos: quod Judaei sic intelligunt, q. d. Propter scelera Christianorum percussi Judaeos. Putant enim Judaei se exsilium omniaque huc tam dura et diuturna pati, ob peccata Christianorum, praesertim ob eorum odia quibus Judaeos subigunt et affligunt. Unde ipsi totum hoc caput de afflictionibus, non Christi, sed Judaeorum interpretantur. Judaeis favet Calvinus. De quo vide nostrum Lessium in Antichristo. Merito ergo Hunnius scripsit librum hoc titulo: Calvinus judaizans. Verum omnia praecedentia sunt singularia, non pluralia, certamque personam, scilicet Christum, significant, non Judaeos. Vide Galatinum, lib. VIII, cap. XV. Respondeo ergo lamo poni pro לו lo, id est eum: sic enim accipitur cap. XLIV, 15, Psalm. XXVIII, 8, et alibi. Ita et hic accipi debere patet, tum ex Septuaginta, Chaldaeo, Vatablo et aliis, qui aeque ut Noster vertunt, eum. Unde aliqui suspicantur Judaeos hunc locum corrupisse, ut pro lo, scripserint למו lamo. Verum etiamsi lamo vertamus, eos (non ei), ut vertunt S. Hieronymus, in Comment., Symmachus, Theodotion et Forerius, nil hic est pro Judaeis, sed contra potius. Nam sensus est, ut recte Forerius et S. Hieronymus: Propter scelus populi mei, id est Judaeorum, quo ausi sunt manus injicere in Messiam, quem eis redemptorem misi, percussi eos, vel, ut hebraice est, plaga est eis: omnes enim plagae Judaeorum manant ex eo, quod ipsi Christum suum et nostrum occiderunt. sensus congruit ei, quod praecessit: Propter scelus populi mei plaga erit eis, uti dixi esse in Hebraeo. Secundo, Deus Pater impios volentes credere et obedire Christo, dabit et subjiciet Christo, ut in eis occidat impietatem, et suscitet justitiam ac pietatem, itaque occidet impios, transformando eos in pios. Haec enim est summa, nobilissima et divina Christi vindicta, hocque Christus morte et sepultura sua meruit: illius enim scopus et fructus omnis fuit, ut auferatur peccatum. Rursum, divites ab opum et honorum fastu avocabit, facietque humiles et obsequentes Christo, idque pro morte sua, vel ejus, hoc est, ob meritum mortis ejus. Ita S. Hieronymus, Haymo, Dionysius, Adamus, Forerius et alii. Hunc sensum indicant Hebraea; habent enim: Dabit impios sepulcrum ejus, q. d. Faciet Deus Pater, ut impius et impietas cum Christo sepeliantur, omnisque improbitas in barathrum et infernum retrudatur, ut deinceps hic in terra regnet ipse, ejusque justitia et sanctitas, ut scilicet nos, omnesque Gentes peccatis et veteri vitae mortui in novam, sanctam et Christianam vitam resurgamus. Hoc est, quod ait Paulus, Rom. VI, 4: «Consepulti sumus cum illo per baptismum in mortem, ut quomodo Christus surrexit a mortuis per gloriam Patris, ita et nos in novitate vitae ambulemus. Si enim complantati facti sumus similitudini mortis ejus, simul et resurrectionis erimus.» Vide ibi dicta. ET DIVITEM PRO MORTE SUA. — Divitem, id est divites. Ita Septuaginta, et ex eis Cyrillus, Procopius, Chrysostomus, Augustinus, Tertullianus et alii. Porro S. Hieronymus per impios accipit Gentes infideles, ideoque impias: per divites, scilicet in fide et lege, Judaeos, q. d. Deus utrumque populum Judaeorum et Gentium Christo dabit, quasi unam ejus Ecclesiam, idque pro merito mortis suae. Verum simpliciter quivis hic possunt accipi impii, aeque ac divites, puta tam ex Gentibus quam ex Judaeis. Sed cur Hebraea et Noster habent divitem, non divites? Respondeo, quia inter divites notat unum singularem, scilicet Josephum ab Arimathia, qui Christum in morte conditum aromatibus honorifice in suo sepulcro sepelivit. «Dives enim ille ab Arimathia Joseph sepelivit pauperem Christum, in quo divitias requirebat,» ait S. Augustinus, homil. 36 inter 50. Josephum hic notari docent cum S. Augustino Vatablus, Forerius et alii passim. Unde Pagninus vertit: Dedit cum impiis sepulturam ejus, et cum divite inter mortuos suos; alii: Posuit apud impios sepulcrum ejus, et cum divite in morte sua, q. d. Dives Joseph Christum in morte sua inter suos mortuos, id est in suo monumento, sepelivit. Hinc et Arabicus vertit: Particeps factus est dives in sepelitione ejus, vel in linteamine sepulturae ejus: linteo enim solent involvi corpora sepelienda. Forerius vero pro במותיו bemotav, id est pro morte sua, legens במתו bamato, id est excelsum ejus,
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9. ET DABIT IMPIOS PRO SEPULTURA, ET DIVITEM PRO MORTE SUA. — Primo, Procopius et S. Augustinus, homil. 86 inter 50, tom. X, sic explicant, q. d. Impios, scilicet milites, dabit Pilatus ad sepulturam Christi, scilicet, pro custodia sepulcri ejus. Rursum Caiphas dabit divites, scilicet Judaeos, qui suis pecuniis corrumpant milites hosce custodes, «pro morte sua,» ne scilicet fateantur eum a morte surrexisse, sed mortuum furto a discipulis esse sublatum mentiantur. Haec enim omnia spectant passionem Christi, narrantque ea quae Christus passus est, tam post mortem quam ante. Secundo, Vatablus, Forerius et Pagninus ex Hebraeo sic vertunt: Dedit cum impiis sepulcrum ejus, et cum divite in mortibus ejus, sicque explicant, q. d. Morietur Christus in monte Calvaria, ubi de impiis tantum solet sumi supplicium; at mortuus deferetur a divite Joseph in sepulcrum ejus, in quod recondetur. Verum, sic potius dicendum fuisset: Dedit cum impiis mortem ejus, et cum divite sepulcrum ejus: jam autem e converso sepulcrum jungit eum impiis, mortem cum divite. Tertio, perperam vertit Marloratus: Et exposuit impiis sepulcrum ejus, et diviti mortem ejus, sicque exponit, q. d. Christum inter sceleratas et sanguinarias Judaeorum manus obrutus fuit, et quasi sepultus. Hae enim manus Christum obruentes metaphorice vocantur sepulcrum. Ita ipse, ut gloriam sepulturae Christi et Christianorum elidat. Sed frustra: patet enim de sepulcro et sepultura proprie dicta hic agi, itaque exponunt Patres et Interpretes Orthodoxi omnes. Pro genuino sensu, nota hic esse rhythmum Hebraeum, in quo posterius hemistichium idem aut pene idem dicit quod prius: ergo, «dabit impios pro sepultura,» idem est quod, «dabit divitem pro morte sua.» Divitem enim idem est quod divites, ut vertunt Septuaginta. Jam dabit, vel ipse Christus patiens, vel potius Deus Pater. Hic enim sicut percussit eum, id est percuti a Judaeis permisit: sic pariter dabit et condignam hanc suae patientiae mercedem, puta vindictam de suis hostibus Judaeis aliisque impiis, q. d. Deus Pater dabit hoc praemium Christo, ut regnum hostile peccati, impietatis et impiorum evertat, occidat ac secum sepeliat, eo quod ipse ab eis injuste occisus et sepultus sit. Dabit autem dissimiliter, ideoque dupliciter. Nam primo, impios manentes impios et rebelles, eo quod nolint credere et obedire Christo, dabit pro sepultura, etc., quia faciet Deus Pater ut impii et divites, quales fuerunt Judaei qui Christum occiderunt, hujus necis et mortis dent meritas poenas, tum in excidio per Titum, tum in gehenna. Ita Eusebius, lib. III Demonstr. cap. II, S. Hieronymus, Cyrillus, Procopius, Chrysostomus, Euthymius, et ex eis Leo Castrius. Hic copius et Leo Castrius. Videntur Septuaginta pro דכאו dackeo legisse נכאר nackeo. SI POSUERIT PRO PECCATO ANIMAM SUAM, — id est seipsum, vel vitam suam. Hebraice est, si posuerit אשם ascam, id est peccatum, animam suam. Peccatum, id est hostiam pro peccato, piaculum. Hostia enim, quae pro peccato peccatoris efferebatur, suscipiebat in se ejus peccatum, fiebatque quasi peccatum: uti patet de hirco emissario qui efferebatur in die expiationis, Levit. XVI, 21. Hunc hebraismum imitatus est Apostolus, cum ait: «Eum, qui non noverat peccatum, pro nobis peccatum (id est peccati piaculum) fecit, ut nos efficeremur justitia Dei in ipso,» II Cor. V, 21. VIDEBIT SEMEN LONGEVUM, — hoc est filios spirituales, puta Christianos plurimos per totum orbem: idque «longaevum,» quia durabunt usque ad finem mundi, imo per omnem aeternitatem. Huc allusit Christus dicens: «Si granum frumenti mortuum fuerit, multum fructum (semen) affert,» Joan. XII, 25. In Christo ergo moriente pro nobis, nosque ad vitam sua morte suscitante, verum est illud aenigma phoenicis (quod alii tribuunt pelicano, quem dicunt suo sanguine pullos mortuos vivificare): Parit dum perit: Et: Perit dum parit: PRO MORTE SUA. — Hebraice est במותיו bemotav, id est in, vel pro mortibus ejus, quod Judaei pro se rapiunt, q. d. In mortibus et caedibus injustis populi ejus, puta Israelis et Judaeorum. Sed respondeo esse enallagen, pro mortibus, id est pro morte ejus. Ita enim vertunt Septuaginta, ἀντί τοῦ θανάτου αὐτοῦ, id est pro morte ejus. Sic et Chaldaeus, et alii: unde forte legendum in Hebraeo במותו bemoto, expuncta littera iod: hoc enim ad verbum est, in morte sua. Ut ut legas, patet mortem hic significari Christi, non mortes. Omnia enim praecedentia loquuntur de eodem in singulari, non in plurali. EO QUOD INIQUITATEM NON FECERIT, NEQUE DOLUS FUERIT IN ORE EJUS, — q. d. Quia neque facto, neque verbo peccavit, quia fuit innocens. Hic dat causam, cur Deus tantam mercedem et vindictam Christo patienti concesserit, nimirum ejus innocentiam, sive quod tanta passus sit, cum esset plane insons et innoxius. Huc allusit S. Petrus, epist. I, cap. II, 22, et S. Joannes, epist. I, cap. III, 5.
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10. Et (repete: eo quod) DOMINUS VOLUIT CONTERERE EUM IN INFIRMITATE, — infirmando, affligendo et cruciando eum. Pro conterere hebraice est דכאו dackeo, id est exprimere, contundere. Septuaginta contrarie vertunt, scilicet: Dominus voluit eum mundare a plaga, id est, ut Tertullianus legit, eximere a morte, suscitando eum: vel mundare, id est, mundum eum et innocentem ostendere, dum scilicet propter Christi necem ita puniret Judaeos per Titum, inquiunt Cyrillus, Procopius et Leo Castrius. Videntur Septuaginta pro דכאו dackeo legisse נכאר nackeo. scilicet sepulcrum, vertit: Et dedit cum improbis cruciatus ejus, et cum divite sepulcrum ipsius: bama enim significat excelsum, sive altare, sive sepulcrum: tale autem fuit Josephi in quo sepelivit Christum, scilicet novum, in petra excisum, in monte Calvaria excelso, instar sacelli splendidum, amplum et magnificum: capiebat enim et Christum sepultum, et duos Angelos instar virorum, et mulieres. Praedicit ergo hic Propheta, post dolores, dives et gloriosum fore Christi sepulcrum. Quocirca idem Forerius, sequendo lectionem communem bemotav, minus recte per divitem accipit Christum, vertitque, dabit divitem in cruciatibus ipsius, q. d. Deus Christum pauperem et afflictum, per suos ipsius cruciatus et mortem efficiet omnium ditissimum, bonisque omnibus, gaudiis et deliciis affluentem. Ita pariter Christus suis asseclis et Martyribus splendida nobilia curavit et curat sepulcra. Ita S. Agathae epitaphium Angeli hoc in sepulcro posuerunt epitaphium in marmore incisum: «Mentem sanctam, spontaneam, Deo honorem, et patriae liberationem,» q. d. Agatha habuit mentem sanctam, spontanee per martyrium sese offerens Deo, dedit honorem Deo, ac Catanam liberat ab incendiis ex Aetna eructantibus, quoties ejus velum illis obtenditur, aeque ac morte sua persecutionem Decii Imperatoris et Quintiani Praesidis stitit et sedavit. Plura recensui cap. XI, 10. Vide hic obedientiae et mortificationis, licet mortem afferentis, fecunditatem. Si obedias Deo ejusque vicariis, si Christi mortificationem in corpore et anima circumferas, ex hoc semine tolles messem vitae aeternae: nec deerit proles in proximis, quos Deo paries, quae te laetificet. Hoc est quod ait Christus: «Qui perdiderit animam suam, in vitam aeternam custodiet eam.» Ita Procopius, Eusebius, lib. III Demonstr. cap. II. Unde S. Augustinus, lib. I De Consensu Evang. cap. XXXI, ex Septuaginta sic legit: Si dederitis vos ob delicta vestra animam vestram, videbitis semen longissimae vitae. Alludit ad Abrahamum qui, immolans Isaac, ex eo meruit semen numerosum et longaevum. Unde et eum in parabolam accepit: Isaac enim morti destinatus, et ab ea per Angelum liberatus, itaque quasi resurgens, fuit quasi phoenix, moriendo seipsum resuscitans, hieroglyphicum resurrectionis et aeternitatis, uti dixi Hebr. XI, 19. VOLUNTAS DOMINI (hebraice חפץ chephets, id est beneplacitum, benevolentia, consilium Domini circa hominum redemptionem et salutem, quam Septuaginta, et ex eis S. Paulus vocat εὐδοκίαν) IN MANU EJUS (id est per eum, puta Christum) DIRIGETUR, — hebraice יצלח iitslach, id est prosperabitur, feliciter cadet. Domini enim voluntas cassa esse nequit: quare per Christum curabit efficaciter omnium Gentium salutem, quam ita sitit et ardet, ut pro ea Filium unigenitum dederit in mortem, et mortem crucis. Hoc est «semen longaevum,» quod nominavit. Rursum, «voluntas Domini in manu ejus dirigetur, id est quidquid circa homines in vitam aeternam supernaturaliter perducendos fieri constituit Deus, meritis Christi executioni mandabitur,» inquit Ludovicus Molina, I part., Quaest. XXIII, art. 4 et 5, disp. 2. Unde S. Hieronymus: «Voluntas, inquit, Domini in manu ejus dirigetur, ut quidquid Pater voluit, illius virtutibus impleatur;» et paulo inferius subdit: «Quia laboravit, videbit Ecclesias in toto orbe consurgere, et earum saturabitur fide;» et infra: «Vult ei Dominus ostendere lucem, ut omnes per se videat illuminatos.»
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11. PRO EO QUOD LABORAVIT (clare vertit Vatablus, ex labore, sudore et dolore animae suae), VIDEBIT (id est percipiet fructum, quo) ET SATURABITUR, — q. d. Jucundissime videbit et intuebitur Christus fructum ex suo labore perceptum, videlicet tot animarum salutem et messem, eoque saturabitur. Hunc enim unum esuriit et sitiit vivens et moriens. Unde in cruce exclamavit: «Sitio.» IN SCIENTIA SUA JUSTIFICABIT IPSE JUSTUS SERVUS MEUS MULTOS. — Scientia haec dupliciter accipi potest: primo, active, q. d. Christus per suam scientiam, id est per suam doctrinam, praedicationem et Evangelium multos justificabit, id est docebit, et ostendet viam ad justitiam. Secundo, passive, q. d. Christus per sui cognitionem et fidem, non nudam, sed charitate formatam et bonis operibus instructam, justificabit multos. Ita Vatablus et Sanchez. Huc allusit S. Paulus, Roman. III, 26, dicens: «Ut sit ipse justus, et justificans eum, qui est ex fide Jesu Christi.» Hisce ergo verbis et praecedentibus, continetur pactum, seu promissio Dei ad Christum, qua pollicetur se acceptaturum ejus opera, labores, passionem et mortem, pro redemptione hominum. Unde patet Christo ex justitia debitam fuisse nostram gratiam et gloriam. Ita Franciscus Suarez, III part., Quaest. I, art. 2, disp. 4, sect. V. S. Clemens, lib. III Constit. Apost. cap. XIX, aliter legit, nimirum: Justificavit justum bene servientem multis. Unde docet, ad exemplum Christi, deque hoc dictum est, debere diaconos ministrare et servire omnibus infirmis; et diaconissas infirmis feminis, etiam cum periculo mortis. Tropologice S. Clemens, lib. II Constit. Apost. cap. XXV, ex hoc loco docet Episcopum instar Christi debere subditorum peccata sua facere, eaque portando expiare: «Vos, inquit, Episcopi (et pastores), estis vestris laicis Prophetae, principes, duces, reges, mediatores Dei et fidelium ejus, receptacula verbi Dei, et praecones ejus, cognitores Scripturarum, et Dei soni, ac testificatores voluntatis ejus, qui delicta omnium portatis, et de omnibus rationem reddituri estis, etc. Imitatores enim Christi Domini, ut, sicut ille nostra omnium peccata in ligno crucis tulit crucifixque absque ulla culpa et macula pro iis qui supplicio digni erant, sic etiam vos populi delicta vobis attribuere, et vestra ducere debetis. Dictum est enim de Salvatore nostro apud Isaiam: Hic peccata nostra portat, et pro nobis dolet. Et rursus: Ipse peccata multorum tulit, et propter iniquitates multorum traditus est.» ET INIQUITATES (poenas iniquitatibus debitas) EORUM IPSE PORTABIT, — sicut bajulus onus et pondus alterius suis humeris bajulat. Hoc enim est סבל sabal. Τὸ et est causale; significat enim causam et modum justificandi Christi, scilicet quod ex parte sua portaverit ipse iniquitates nostras, merueritque nobis justitiam; ex parte vero nostra requirat fidem, qua credamus eum hoc fecisse, nosque per ejus passionem et merita justificari. Haec est scientia sanctorum, quae eos justificat.
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12. ET FORTIUM DIVIDET SPOLIA. — Primo, «fortium,» id est daemonum, qui sunt potestates et principes tenebrarum harum. «Spolia,» scilicet Gentes infideles et impias, Christus inter Apostolos dividet, ab eisque conversas per Ecclesias, Episcopatus et dioeceses distribuet. Ita Leo Castrius. Secundo, «fortium,» id est potentium regum, principum et Gentium, «spolia dividet,» id est eos sibi suaeque fidei et obedientiae subiget. Est catachresis a duce belli, qui parta victoria solet hostium spolia inter milites pro meritis distribuere. Tertio, S. Cyrillus, lib. VI Thesauri, cap. V: Christus, inquit, dividet praemia fortibus, id est Sanctis, qui fortiter pro eo, ejusque regno propagando certarunt. Denique S. Augustinus, lib. I De Consensu Evangel. cap. XXXI, per spolia accipit opes, quas diabolo et delubris idolorum eripuit Christus, ac fabricis ecclesiarum attribuit. Ita videmus hic Romae Pantheon columnas, marmora et quidquid in orbe erat augustum et splendidum, a Constantino et aliis, templis SS. Petri et Pauli, et aliorum donata esse et attributa. Sane templa Romae quae quamplurima sunt, omnia pene sunt marmorea, itaque nitent et fulgent, ut coeli speciem referant et repraesentent. ET CUM SCELERATIS REPUTATUS EST, — quia pependit medius inter duos latrones, quasi eorum dux et coryphaeus. Ita explicat S. Marcus, cap. XV, 28. Ob hanc infamem ignominiam, Deus rependit illi hanc gloriam, ut fortium regum et principum spolia dividat. Reputatus, hebraice מנה minna, id est annumeratus est. MULTORUM, — id est omnium. Omnes enim sunt multi. ET PRO TRANSGRESSORIBUS ROGAVIT, — tum alias, tum clamans in cruce: «Pater, dimitte illis: non enim sciunt quid faciunt.» Pro rogavit hebraice est, יפניע iaphgia, id est occurrit irae Dei, intercessit. Ita Forerius et Vatablus. Haec clausula obsignat totum hoc passionis Christi mysterium insigni et admirabili ejus charitate, qua sui suorumque dolorum, quasi oblitus, pro suis carnificibus et crucifixoribus oravit, atque orando, centurioni et aliis veniam, fidem, gratiam, et salutem impetravit. Docuit hic Christus nos in bono vincere malum, diligere inimicos, certare beneficiis cum maleficiis; itaque ea superare et obruere, ut ex inimicis faciamus amicos Dei et nostros. Quae charitatis vindicta, mundo paradoxa, gloriosa est et divina. Damnavit ergo hic Christus Philosophos, qui injuriarum ultionem permittunt aut suadent. Aristoteles enim, lib. IV Ethic. cap. III, docet: «Arbitrari esse iram alterius sequi,» ac consequenter perferre injuriam, esse servile, atque magnanimum non tolerare contumeliam ab hoste illatam, sed eam maledicto ulcisci. Severi vox est apud Herodotum, lib. III: «Uti si auctor sis injuriae, injustus videberis: ita si non ulciscaris injurias acceptas, ignavus.» Magis impium et antichristianum dogma est Mahometis in Alcorano: «Adeo non malefacit is qui odit inimicum, ut qui eum interficit, is ob idipsum donandus sit paradisi deliciis.» Vespasianus, apud Suetonium in Vita ejus, cap. IX, ait: «Non oportere maledici senatoribus, remaledici civile fasque esse.» Et Cicero, lib. I Officiorum, ait: «Virum bonum esse, qui prosit quibus possit, nemini noceat, nisi lacessitus injuria.» Quod dictum Ciceronis merito reprehendit Lactantius, lib. VI, cap. XVIII, et Plutarchus, lib. De Utilitate ab inimicis capienda, ubi docet etiam adversarios et inimicos diligendos esse. Plato, dialogo I De Republica, refutat eos qui dicunt vindictam esse licitam. Et dialogo Crito ait: «Quoniam mala facere, non est aliud quam injuriam inferre, non oportet alicui mala facere, etiamsi innumerabilia ab ipso perpessus sis.» Xenophon, lib. II Cyripaediae: «Natura, ait, canibus, lupis, apris dentes, equis calces, tauris cornua, alia aliis concessit. Homini autem nulla arma praeter rationem dedit, qua se defendat, et repellat injurias.» Aristippo nescio quid offensionis cum Aeschine inciderat; unde ei quidam ingessit: «Ubi nunc est amicitia vestra?» Cui ille: «Dormit, inquit, sed ego suscitabo eam;» adiitque Aeschinem, eique dixit: «Adeone tibi videor infelix et insanabilis, ut ne moneri quidem merear abs te?» Cui Aeschines: «Non mirum, ait, si cum in omnibus me praecelles ingenio, hic quoque prior videris, quid esset facto opus.» Testis est Epictetus, Enchir. cap. XLVIII, vel, ut alii habent, cap. XLIV. Verum hi nihili sunt, si cum Paulis, Stephanis, Ignatiis aliisque Christianis athletis conferantur. Denique hinc infert S. Bernardus, serm. Feriae 4 Hebdomadae paenosae: «Proinde memor ero, quamdiu fuero, laborum illorum, quos pertulit (Christus) in praedicando, fatigationum in discurrendo, tentationum in jejunando, vigiliarum in orando, lacrymarum in compatiendo. Recordabor etiam dolorum ejus, conviciorum, sputorum, colaphorum, subsannationum, exprobrationum, clavorum horumque similium, quae per eum, et super eum abundantius transierunt. Facit ergo mihi fortitudo, facit similitudo: sed si accesserit etiam imitatio ut sequar vestigia ejus, alioquin etiam exquiretur a me sanguis justus qui effusus est super terram.» Et S. Augustinus, lib. De Virgin.: «Inspice, inquit, vulnera pendentis, sanguinem morientis, pretium redimentis, cicatrices resurgentis. Caput habet inclinatum ad osculandum, brachia extensa ad amplexandum, totum corpus expositum ad redimendum. Haec quanta sint cogitate, haec in statera vestri cordis appendite, ut totus vobis figatur in corde, qui totus pro nobis fixus fuit in cruce.» Eadem pene ad verbum habet S. Bernardus, serm. 34 De Passione Domini, super illud: «Ego sum vitis vera,» eaque transcripsit ex S. Augustino, uti ibidem notatur in margine.
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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. »
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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. »
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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.
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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.
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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.
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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.
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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.
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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.
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Et ipsa peccata multorum, efficienter, quamvis omnium sufficienter, tulit, abstulit, et pro transgressoribus oravit. Luc. 25: «Pater, ignosce illis, quia nesciunt quid faciunt.»
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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
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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
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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).
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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
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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,
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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.
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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
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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
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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
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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
L'i. non va riguardata come un fenomeno raro, straordinario, ma come un fatto permanente, continuo, che si è prodotto sempre e sempre si rinnova, tutte le volte che Dio si rivela all'uomo sia direttamente sia indirettamente per il tramite di altri (Is. 53, 1; Rom. 10, 16). La vita e la storia sono impostate su questa grande scelta: Dio-non Dio, fede-i. …
… Le genti apprenderanno più tardi, con meraviglia (ibid. 53, 1), il sacrificio del «Servo di Jahweh», la sua espiazione vicaria e le mirabili conseguenze seguitene; accorreranno all'eletto che Jahweh esalterà (ibid. 49, 7; 52, 13-53, 12). Il popolo …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
tazione (cf. Is. 50, 5-6; 52, 14; 53, 1-22). Il pro-
53:3
GEREMIA (EBR. JIRMÉJÂH[Â] = « JAHWEH INNALZA O STABILISCE »)
… Gesù Cristo si pensava alla possibilità che il Messia non sarebbe stato altri che un G. redivivo (Mt. 16, 14). Ed invero non mancano le rassomiglianze fra la vita tormentata del profeta della rovina di Gerusalemme e quella dell'«uomo dei dolori» (cf. Is. 53, 3). Presso i Padri della Chiesa costituisce quasi un luogo comune il raffronto fra la vita di G. e la Passione di Gesù Cristo, applicando la regola esegetica del tipo e dell'antitipo …
53:4
MATTEO, APOSTOLO, EVANGELISTA, SANTO
Is. 53, 4). In questi capitoli M. riferisce anche alcuni miracoli sulla natura e sulla morte (la tempesta sedata: Mt. 8, 23-34; la resurrezione della figlia di Iair: ibid. 9, 18-26), che invitano …
3. Unicità del senso letterale. - Il fatto, piuttosto raro, che un testo veterotestamentario nel Nuovo Testamento venga applicato e spiegato in modi differenti (p. es., Ps. 2, 7, in Act. 13, 33 e Hebr. 1, 5 e 5, 5; o Is. 53, 4, in Mt. 8, 17 e I Pt. 2, 24), ha indotto vari teologi, particolarmente dal sec. XVI in poi, ad ammettere e difendere la teoria del plurileteralismo, sia la possibilità e sia il …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per gli scrittori del Nuovo Testamento basta confrontare Mt. 12, 18-21 con Is. 42, 1-4; Rom. 15, 21 con Is. 52, 15; Io. 12, 38 con Is. 52, 1; Mt. 8, 17 con Is. 53, 4; Act. 8, 32-35 con Is. 53, 7-8; Lc. 22, 37 con Is. 53, 12. Nei quali si rileva adempito in Cristo quanto è detto del S. di J. (cf. anche Lc. 2, 32 - Is. 42, 6; Mt. 11, 5 - Is. 42, …
53:7
Il giusto, semplice e retto, che non sospetta le insidie e i tradimenti, perseguitato da furbi nemici, è «come un a. (bébhes) inoffensivo trascinato al macello» (Ier. 11, 19). L'immagine caratterizza il «servo di Jahweh» dolorante e pazientissimo «a. (seh) condotto al macello e silenzioso» (Is. 53, 7).
… I Padri, spesso commentando il testo di Is. 53, 7 «Oblatus est quia ipse voluit» (della cui interpretazione oggi si discute), affermano concordi la l. di G. C. di fronte alla morte sulla Croce. …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per gli scrittori del Nuovo Testamento basta confrontare Mt. 12, 18-21 con Is. 42, 1-4; Rom. 15, 21 con Is. 52, 15; Io. 12, 38 con Is. 52, 1; Mt. 8, 17 con Is. 53, 4; Act. 8, 32-35 con Is. 53, 7-8; Lc. 22, 37 con Is. 53, 12. Nei quali si rileva adempito in Cristo quanto è detto del S. di J. (cf. anche Lc. 2, 32 - Is. 42, 6; Mt. 11, 5 - Is. 42, 7; Apoc. 19, 13-15 - Is. 49, 2; …
53:8
… Lo stesso verbo lagh «prendere» (II Reg. 2, 3 sgg.) esprime altrove l'intervento di Dio nella morte serena del giusto: Gen. 5, 24; Ps. 47 (ebr. 49), 16; Is. 53, 8. Gli altri elementi sono simbolici. …
… estremità della terra»); annunziare la legge divina che ne è la norma (ibid. 42, 1, 3); redimere l'umanità offrendo se stesso a inaudite torture morali e fisiche (ibid. 49, 4, 7; 50, 6 sg.; 52, 14; 53, 2 sg. 5, 7 sgg.), culminanti nel supplizio capitale (ibid. 53, 8 sgg.). …
53:11
… Egli è il Cristo, cioè l'Unto, il consacrato (Dan. 9, 25-26; Ps. 2, 2), il giusto (Is. 53, 11), ripieno di Spirito Santo (Is. 11, 2; 42, 1; 61, 1-2). Il Nuovo Testamento consacra in maniera esplicita questi dati essenziali (Mt. 1, 20; Lc. 1, 35: concezione di Cristo. …
53:12
… con richiamo alla profezia reale (tipo) del serpente (ibid. 3, 14); per la trafittura dei piedi e delle mani cf. Ps. 21 (22), 17. Furono crocifissi con G. due malfattori, e a ciò, se non esclusivamente, pensava G. (Lc. 22, 37), applicando le parole di Is. 53, 12. G. fu crocifisso (non però del tutto nudo, come già indicò il Vangelo di Nicodemo, 9) senza le sue vesti, le quali furono divise in parti, però la tunica fu sorreggiata tra i soldati: …
… e il suo Sangue era « versato » (« Hic est Sanguis meus Novi Testamenti, qui pro multis effunditur in remissionem peccatorum »: Mt. 26, 28), poiché nello stile biblico queste due espressioni, anche separatamente prese (per la 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; per l'effusio sanguinis cf. Rom. 3, 25; 5, 9; Eph. 1, 7; I Cor. 14, 20; Hebr. 9, 7; …
… Nei Sinottici è costante questo concetto di s., cui corrisponde nel IV Vangelo quello di «vita» e di «vita eterna». È un concetto che si intreccia con quello di Redenzione (v.) che, già latente nei poemi del Servo di Jahweh (Is. 42, 1 sgg.; 49, 1-6; 50, 4-9; 52, 1-3; 53, 12), ma sconosciuto ai Giudei nel suo senso pieno, affiora chiaramente dal Vangelo, sia nelle affermazioni di Cristo che dicesi venuto per i peccatori (cf. Mt. 9, 13; Mc. 2, 17), sia …
SERVO DI JAHWEH (EBR. 'ÉBHEDH JAHWEH)
… Per gli scrittori del Nuovo Testamento basta confrontare Mt. 12, 18-21 con Is. 42, 1-4; Rom. 15, 21 con Is. 52, 15; Io. 12, 38 con Is. 52, 1; Mt. 8, 17 con Is. 53, 4; Act. 8, 32-35 con Is. 53, 7-8; Lc. 22, 37 con Is. 53, 12. Nei quali si rileva adempito in Cristo quanto è detto del S. di J. (cf. anche Lc. 2, 32 - Is. 42, 6; Mt. 11, 5 - Is. 42, 7; Apoc. 19, 13-15 - Is. 49, 2; Mt. 26, 67 - Is. 50, 6). Gesù …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Douai 1609-10), trascrizione 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')). Pubblico dominio.