§21ideo, donec ille ueniat, non deficiet dux ex Iuda. ut usque ad eius ortum regalis successionis fides incorrupta seruetur.
Therefore, until he comes, a ruler shall not fail from Judah, so that until his birth the integrity of the royal succession may be preserved inviolate.
postea enim. ut docuimus tractatu habito in euangelium, per Herodem adulterata successio praerogatiuam dignitatis amisit.
For afterward, as we have taught in the discourse held on the Gospel, the succession, corrupted through Herod, lost the prerogative of its dignity.
etenim quia uerum regem negarunt, falsos habere coeperunt.
For indeed, because they denied the true king, they began to have false ones.
ergo hoc dicit patriarcha: seruabitur in iudicibus uel regibus Iudaeorum intemeratae successionis hereditas ducta per reges, donec ueniat cui repositum est, ut ecclesiam dei congreget ex conuentu nationum omnium et gentilium deuotione populorum, hoc est ipsum manet, ipsi debitum reseruatur, ipsi tantae gratiae praerogatiua defertur.
Therefore, the patriarch says this: the inheritance of the undefiled succession, derived through the kings, shall be preserved in the judges or kings of the Jews, until he comes for whom it is reserved, so that he may gather the church of God from the assembly of all nations and from the devotion of the gentile peoples; that is, it awaits him, it is reserved as due to him, and the prerogative of so great a grace is deferred to him.
§22Et ipse est expectatio gentium.
And he himself is the expectation of the nations.
plus dixit quam si dixisset: ipsum expectant gentes, quod omnis spes ecclesiae in ipso recumbat.
He said more than if he had said, "The nations expect him," because all the hope of the church rests in him.
ideo dicitur Moysi: solue calciamentum pedum tuorum, ne ipse sponsus ecclesiae crederetur, qui dux plebis eligebatur.
Therefore it is said to Moses: "Loose the sandal from your feet," lest he himself, who was chosen as the leader of the people, should be believed to be the bridegroom of the church.
ideo soluit calciamentum suum Iesus Naue, ut uenturo tanti muneris gratiam et ipse seruaret.
Therefore Jesus the son of Nave loosed his sandal, so that he too might preserve the grace of so great a gift for the one who was to come.
ideo dicit Iohannes: post me uenit uir, cuius non sum dignus soluere corrigiam calciamenti eius, ideo dicit: qui habet sponsam sponsus est; amicus autem sponsi, qui stat et audit eum, gaudio gaudet, hoc est: ipse est solus uir ecclesiae, hic est expectatio gentium, huic deferentes copulam gratiae nuptialis calciamentum suum soluerunt prophetae.
Therefore John says: "After me comes a man, the strap of whose sandal I am not worthy to loose"; therefore he says: "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy"; that is: he alone is the husband of the church, this is the expectation of the nations, and the prophets, deferring to him the bond of nuptial grace, loosed their sandals.
hic sponsus est, ego sponsi amicus: gaudeo, quia uenit, quia uocem audio nuptialem, quia iam non dura peccatorum supplicia, dura legis tormenta, sed remissionem criminum, uocem laetitiae, sonum iucunditatis, exultationem festi nuptialis audimus.
This is the bridegroom, I am the friend of the bridegroom: I rejoice because he has come, because I hear the nuptial voice, because now we hear not the harsh punishments of sins, nor the harsh torments of the law, but the remission of crimes, the voice of gladness, the sound of delight, and the exultation of the nuptial feast.
§23hic est ille alligans ad uitem asinum suum et cilicio pullum asinae suae, ut feruorem spiritus sancti congregatio habeat nationum ante remissa et neglegens, set iam deuota per Christum et uiti illi perpetuae, hoc est domino Iesu, qui ait: ego sum uitis, pater meus agricola, uelut fructuosi palmitis quibusdam inexsolubilis fidei uinculis alligemur.
This is the one binding his donkey to the vine and his donkey's colt to the haircloth, so that the assembly of the nations, formerly relaxed and negligent but now devout through Christ and bound to that eternal vine, that is, the Lord Jesus, who said: "I am the vine, my Father is the husbandman," may have the fervor of the Holy Spirit, and that we, like fruitful branches, may be bound by certain indissoluble bonds of faith.
hoc est illud mysterium, quod pullum asinae solui iussit in euangelio et ipse dominus Iesus sedit eum, ut alligatus ad uitem perpetua sanctorum suauitate requiesceret.
This is that mystery, because in the Gospel the Lord Jesus himself ordered the donkey's colt to be loosed and sat upon it, so that, bound to the vine, it might rest in the perpetual sweetness of the saints.
§24Lauabit inquit in uino stolam suam. bona stola est caro Christi, quae omnium peccata operuit, omnium delicta suscepit, omnium texit errores, bona stola, quae uniuersos induit ueste iucunditatis.
"He shall wash," he says, "his robe in wine." The good robe is the flesh of Christ, which covered the sins of all, received the offenses of all, and protected the errors of all, a good robe which clothes everyone with the garment of gladness.
lauit hanc stolam in uino, quando cum baptizaretur in Iordane, descendit spiritus sanctus sicut columba et mansit super eum.
He washed this robe in wine, when, being baptized in the Jordan, the Holy Spirit descended like a dove and remained upon him.
quo significatur quod plenitudo spiritus sancti indiuidua in eo fuerit nec recesserit.
By which it is signified that the indivisible fullness of the Holy Spirit was in him and did not depart.
unde et euangelista ait quia plenus spiritu sancto dominus Iesus regressus est ab Iordane.
Whence also the evangelist says that the Lord Jesus returned from the Jordan full of the Holy Spirit.
lauit ergo Iesus stolam suam, non ut suam quae non erat, sed ut nostram quae erat sordem ablueret.
Therefore Jesus washed his robe, not to wash away his own filth, which did not exist, but ours, which did exist.
denique addidit: et sanguine uuae anaboladium suum, hoc est in passione corporis sui diluit gentes suo sanguine.
Finally he added: "and his cloak in the blood of the grape," that is, in the passion of his body he cleansed the nations with his own blood.
etenim uerbi anaboladium gentes sunt, sicut scriptum est: uiuo ego, dicit dominus, nisi omnes eos induam sicut uestimentum et alibi: sicut amictum mutabis eos, et mutabuntur. non ergo sanguine proprio sua peccata quae non erant, sed nostra quae fecimus delicta mundauit.
For the cloak of the Word is the nations, as it is written: "As I live, says the Lord, I shall clothe myself with them all as with a garment," and elsewhere: "As a vesture you shall change them, and they shall be changed." Therefore, not by his own blood did he cleanse his own sins, which did not exist, but our offenses which we committed.
et bene unam dixit, quia sicut uua pependit in ligno.
And rightly did he speak of "one" (grape), because just as a grape he hung upon the tree.
ipse est uitis, ipse uua: uitis ligno adhaerens. uua, quia lancea militis apertum latus emisit aquam et sanguinem.
He himself is the vine, he himself the grape: the vine adhering to the tree, the grape because the spear of the soldier sent forth water and blood from his opened side.
sic enim dixit Iohannes quia exiuit de eo aqua et sanguis, aqua ad lauacrum, sanguis ad pretium.
For so John said that there came out of him water and blood, water for washing, blood for price.
aqua nos abluit, sanguis nos redemit.
Water washes us, blood redeems us.