Author: André Galland
Googlebooks PDF: PG001
Chapter 16
For <of the humble> is Christ, not <of the ones who are raised up> over his flock. The scepter[[10]] of the majesty of God, Our Lord Christ Jesus, did not come in <the> boast of pretension nor of arrogance, although <he was able>; but <being humble>, just as the holy Spirit spoke about him. For it says: "Lord, who trusted our tidings? And the arm of the Lord to whom was revealed? We have announced before him as a child; as a root in thirsting ground; that <there> is no form to him nor glory; and we saw him, and he did not have form nor beauty, but his form <was> dishonorable, lacking beside the form of men[[11]]. A man being in blow<s> and in pain, and knowing <how> to bear weakness; because his face has been turned away, he was dishonored and not <taken into account>. This one bears our sins, and for us suffers, and we reckon him to be in labor and in blow<s> and in affliction; but he was wounded through our sins, and has been weakened through our iniquities. The discipline of our peace is upon him; with his bruise we were healed. All like sheep we went astray; man in his way went astray; and <the> Lord gave him over on behalf of our sins, and he through <being afflicted> does not open the mouth. As a sheep to slaughter he was led, and as a lamb before the shearer mute, thus <he> does not open his mouth. In humility his judgment was raised; who will recount his generation? because his life is raised from the land, from the iniquities of my people he comes to death[[12]]. And I will give the wicked for his sepulcher, and the rich for his death; because he did not do iniquity, not was deceit found in his mouth; and Lord wishes to cleanse him of blow<s>[[13]]. If he is given[[14]] for sin, your soul will see long-lived seed. And Lord wishes to remove from the labor of his soul, to show light to him, and to form with understanding, to justify <the> just <who> well serves many; and he will bear up their sins. Because of this he will inherit many, and of the strong he will divide up the spoils; for the sake of which <things> his soul was given over to death, and with the lawless[[15]] he was reckoned; and he bore up sins of many, and because of their sins he was given over[[90b]]." And again he says: "But I am a worm, and not a man, a disgrace of men, and an <object of contempt> of the people. All <who see> me, derided me, spoke in[[D]] <their> lips, moved <their> head<s>. 'He hoped upon the Lord, let him protect him, let him save him because he wants him[[91b]]'." See, beloved men, what <is> the model <that has been given> to us; for if the Lord thus <was humble>, what will we do <who are> under the yoke of his grace through him[[16]] <who has come>[[17]]?
Biblical Citations
90b. Isaiah 53:1 and following
91b. Psalm 21:7-9
Notes
10. "The scepter of the majesty of God, Our Lord Christ Jesus": Suitably Procopius <writes> at chapter 4 of Exodus <in> the beginning: "Christ is called a staff because we all are sustained and established by him. For by the speech of the Lord the heavens were established and consolidated. The speech of God also supports the just. And through the Son as if a staff we are carried to the Father. For he says: 'I will compel or I will drive them under by staff.' A staff, or rod, is the symbol of <royal authority>. Since indeed God the Father commands everyone through the Son. To <the former> said David: 'your rod and your staff have consoled me.' This is the rod which sprouts forth from the root of Jesse. This is the blooming rod of Aaron," etc.--Cotelier
--"The scepter": Jerome on chapter 52 of Isaiah praises this passage, as was noted by us above among the testimonies of the ancients on Clement and his writings. Now, regarding the rationale of the first coming of Christ in humility and clemency, let be added form the "Epistle to Diognetus" the passage of Justin Martyr[[A]]: "This one to you he sent <--> as a man indeed might one reckon <him>[[B]], <sent> for <despotic rule> and fear and astonishment? Not at all, but in equity and meekness," etc., and regarding the double <nature> and double coming of Christ, let be read Tertullian, <in> the final chapter of "Against the Jews".--Young
--It looks back to psalm 44:7 : "A scepter of straightness <is> the scepter of your kingdom," which passage the Author at Hebrews 1:8 adduces towards the <establishment> <of> the divine privileges of Christ, also with which <passage> <having been brought forth> Justin Martyr concludes against Trypho "that also <to be worshipped> <are> both God and Christ." And indeed for that <reason> this passage is more happily adduced towards blunting the stubbornness of the Jews, <namely>, that even the Rabbis themselves say that <it> pertains to the Messiah; that is, <see> the Targum, <David> Kimhi, Aben Ezra, and Solomon Jarchi. Certainly Christ is most rightly called God's scepter, which <is> a symbol of power, since indeed through him all things were made that were made, John 1, and as the author of Hebrews says, "he made the ages." Wrongly, therefore, our author is flogged in <the writings of> Photius, <on the grounds> that "calling by name" Christ "he sent forth neither god-worthy and rather sublime phrases about him."--Fell
11. "Lacking beside the form of men": Alternately, "lacking beside the sons of men." Also, "lacking beside all men," [[Lat.Trans. Om.]], says Tertullian <in> chapter 14 of the book "against the Jews", and <in> book 3 "against Marcion", chapter 17. In <the writings of> Gregory of Nyssa, tome 2 in the testimonies against the Jews, <in> the chapter "On suffering", page 156. "Lacking on account of" (<this> more correctly would have been translated as "beside" or "beyond") "the manner of the sons of men." This is in Greek: "Lacking beside the manner of the sons of men." The Aldine edition, codex Regius 229, and Procopius <have>: "Lacking beside all the sons of men".--Cotelier
12. "He comes to death": The current Septuagint translation in place of "he comes" has "he was led". But St. Justin Martyr <in his> "Apology" <section> 2, number 11, confirms the Clementine reading.--Gallandi
--"from the iniquities of my people he comes to death": As of several other variants, so of that <verse> can examples be given. See Justin Martyr's "Apology" <section> 2, page 86; <the same author's> "Dialogue", page 230; Chrysostom's oration on that <passage>, "Father, if <it> is possible", tome 2, page 127, the book, "That Christ is God", in the same tome, page 830, and the disputation of Gregentius, page 53. Moreover, I think that those <words> of Eusebius are corrupt <in> book 4 of the "Evangelical Demonstration", chapter 16, page 190: "As sheep to slaughter led, and because of their iniquities."--Cotelier
13. "of blows": Thus <reads> Wotton from the manuscript. But the editions <print>, "with blows". St. Justin <Martyr> in the cited passage also exhibits the manuscript's reading, and the codex Vaticanus admits it.--Gallandi
14. "If he is given": Wotton, who exhibits this this reading from the manuscript, <through emendation> reads "you give" along with the editions, considering the "ai" <as> put in place of "e"[[E]]. But St. Justin <Martyr> in the cited passage reads "he is given". Thus also the codex Alexandrinus at Isaiah 53:10. And so we think that from the manuscript <one should depart> not at all.--The same <sc. Gallandi>
15. "And with the lawless": The Septuagint <reads>: "And among the lawless"[[F]]. Thus also St. Justin <Martyr> in the cited passage.--The same <sc. Gallandi>
16. "Through him": These words, which are lacking in the editions, Wotton restored from the manuscript, and Young's translation acknowledges <them>, which <translation> thus <reads>: "[who][[G]] have come under the yoke of his grace through him." These <words> also Walkius[[???]] inserted in his English translation.--The same <sc. Gallandi>
17. "who has come": A librarian's error. Read, "<we> who have come". To these add from Wotton that in this manuscript often <the letters> "e" and "o" are interchanged between themselves: whence is read in that <passage> slightly above, in this very chapter: "Your soul will follow long-lived seed"; where far from doubt should be read "will see".--The same <sc. Gallandi>
My Notes
A. The attribution of this work to Justin Martyr is disputed.
B. Migne's text from Young has a variant here. The word "man" is printed in the accusative singular, as I have attempted to translate it; however, other editions and translations have the genitive plural "of men". The latter option is rendered by Lightfoot as: "Was He sent, think you, as any man might suppose, to establish a sovereignty, to inspire fear and terror?"
C. This appears to be a Latin rendering of St. Gregory's Greek; hence, the parenthetical comment.
D. This instrumental use of the preposition "in" appears to be a Hebraism.
E. This can't be rendered in English. The point is that the two Greek words are "Dwtai" and "Dwte".
F. Clement's text uses a preposition-less dative, whereas the Septuagint has a preposition. The notion of association comes across either way.
G. The Latin here is "quae", which not only fails to agree with the plural "venimus" (about which see note 17 above), but also doesn't seem to match anything in the Greek. Perhaps this is a misprint for "qui"?
Biblical Citations
90b. Isaiah 53:1 and following
91b. Psalm 21:7-9
Notes
10. "The scepter of the majesty of God, Our Lord Christ Jesus": Suitably Procopius <writes> at chapter 4 of Exodus <in> the beginning: "Christ is called a staff because we all are sustained and established by him. For by the speech of the Lord the heavens were established and consolidated. The speech of God also supports the just. And through the Son as if a staff we are carried to the Father. For he says: 'I will compel or I will drive them under by staff.' A staff, or rod, is the symbol of <royal authority>. Since indeed God the Father commands everyone through the Son. To <the former> said David: 'your rod and your staff have consoled me.' This is the rod which sprouts forth from the root of Jesse. This is the blooming rod of Aaron," etc.--Cotelier
--"The scepter": Jerome on chapter 52 of Isaiah praises this passage, as was noted by us above among the testimonies of the ancients on Clement and his writings. Now, regarding the rationale of the first coming of Christ in humility and clemency, let be added form the "Epistle to Diognetus" the passage of Justin Martyr[[A]]: "This one to you he sent <--> as a man indeed might one reckon <him>[[B]], <sent> for <despotic rule> and fear and astonishment? Not at all, but in equity and meekness," etc., and regarding the double <nature> and double coming of Christ, let be read Tertullian, <in> the final chapter of "Against the Jews".--Young
--It looks back to psalm 44:7 : "A scepter of straightness <is> the scepter of your kingdom," which passage the Author at Hebrews 1:8 adduces towards the <establishment> <of> the divine privileges of Christ, also with which <passage> <having been brought forth> Justin Martyr concludes against Trypho "that also <to be worshipped> <are> both God and Christ." And indeed for that <reason> this passage is more happily adduced towards blunting the stubbornness of the Jews, <namely>, that even the Rabbis themselves say that <it> pertains to the Messiah; that is, <see> the Targum, <David> Kimhi, Aben Ezra, and Solomon Jarchi. Certainly Christ is most rightly called God's scepter, which <is> a symbol of power, since indeed through him all things were made that were made, John 1, and as the author of Hebrews says, "he made the ages." Wrongly, therefore, our author is flogged in <the writings of> Photius, <on the grounds> that "calling by name" Christ "he sent forth neither god-worthy and rather sublime phrases about him."--Fell
11. "Lacking beside the form of men": Alternately, "lacking beside the sons of men." Also, "lacking beside all men," [[Lat.Trans. Om.]], says Tertullian <in> chapter 14 of the book "against the Jews", and <in> book 3 "against Marcion", chapter 17. In <the writings of> Gregory of Nyssa, tome 2 in the testimonies against the Jews, <in> the chapter "On suffering", page 156. "Lacking on account of" (<this> more correctly would have been translated as "beside" or "beyond") "the manner of the sons of men." This is in Greek: "Lacking beside the manner of the sons of men." The Aldine edition, codex Regius 229, and Procopius <have>: "Lacking beside all the sons of men".--Cotelier
12. "He comes to death": The current Septuagint translation in place of "he comes" has "he was led". But St. Justin Martyr <in his> "Apology" <section> 2, number 11, confirms the Clementine reading.--Gallandi
--"from the iniquities of my people he comes to death": As of several other variants, so of that <verse> can examples be given. See Justin Martyr's "Apology" <section> 2, page 86; <the same author's> "Dialogue", page 230; Chrysostom's oration on that <passage>, "Father, if <it> is possible", tome 2, page 127, the book, "That Christ is God", in the same tome, page 830, and the disputation of Gregentius, page 53. Moreover, I think that those <words> of Eusebius are corrupt <in> book 4 of the "Evangelical Demonstration", chapter 16, page 190: "As sheep to slaughter led, and because of their iniquities."--Cotelier
13. "of blows": Thus <reads> Wotton from the manuscript. But the editions <print>, "with blows". St. Justin <Martyr> in the cited passage also exhibits the manuscript's reading, and the codex Vaticanus admits it.--Gallandi
14. "If he is given": Wotton, who exhibits this this reading from the manuscript, <through emendation> reads "you give" along with the editions, considering the "ai" <as> put in place of "e"[[E]]. But St. Justin <Martyr> in the cited passage reads "he is given". Thus also the codex Alexandrinus at Isaiah 53:10. And so we think that from the manuscript <one should depart> not at all.--The same <sc. Gallandi>
15. "And with the lawless": The Septuagint <reads>: "And among the lawless"[[F]]. Thus also St. Justin <Martyr> in the cited passage.--The same <sc. Gallandi>
16. "Through him": These words, which are lacking in the editions, Wotton restored from the manuscript, and Young's translation acknowledges <them>, which <translation> thus <reads>: "[who][[G]] have come under the yoke of his grace through him." These <words> also Walkius[[???]] inserted in his English translation.--The same <sc. Gallandi>
17. "who has come": A librarian's error. Read, "<we> who have come". To these add from Wotton that in this manuscript often <the letters> "e" and "o" are interchanged between themselves: whence is read in that <passage> slightly above, in this very chapter: "Your soul will follow long-lived seed"; where far from doubt should be read "will see".--The same <sc. Gallandi>
My Notes
A. The attribution of this work to Justin Martyr is disputed.
B. Migne's text from Young has a variant here. The word "man" is printed in the accusative singular, as I have attempted to translate it; however, other editions and translations have the genitive plural "of men". The latter option is rendered by Lightfoot as: "Was He sent, think you, as any man might suppose, to establish a sovereignty, to inspire fear and terror?"
C. This appears to be a Latin rendering of St. Gregory's Greek; hence, the parenthetical comment.
D. This instrumental use of the preposition "in" appears to be a Hebraism.
E. This can't be rendered in English. The point is that the two Greek words are "Dwtai" and "Dwte".
F. Clement's text uses a preposition-less dative, whereas the Septuagint has a preposition. The notion of association comes across either way.
G. The Latin here is "quae", which not only fails to agree with the plural "venimus" (about which see note 17 above), but also doesn't seem to match anything in the Greek. Perhaps this is a misprint for "qui"?
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