Of course, Rome rarely does “infallibly” interpret individual texts (and we know not how many times she has infallible spoken), but she decrees she has an assuredly infallible magisterium, that when her magisterium speaks to the church universal on faith and morals then it is infallible. And which renders her own declaration that she is infallible to be infallible, and whatever else she decrees in accordance with her scope and subject-based formula. And thus history and Scripture can be what she says they are.

“It was the charge of the Reformers that the Catholic doctrines were not primitive, and their pretension was to revert to antiquity. But the appeal to antiquity is both a treason and a heresy. It is a treason because it rejects the Divine voice of the Church at this hour, and a heresy because it denies that voice to be Divine…I may say in strict truth that the Church has no antiquity. It rests upon its own supernatural and perpetual consciousness. Its past is present with it, for both are one to a mind which is immutable. Primitive and modern are predicates, not of truth, but of ourselves…The only Divine evidence to us of what was primitive is the witness and voice of the Church at this hour. — (Cardinal Henry Edward Manning, The Temporal Mission of the Holy Ghost: Or Reason and Revelation (New York: J.P. Kenedy & Sons, originally written 1865, reprinted with no date), pp. 227-228.

Isa 53:10-12 (ESV)
​​​​​​​​Yet it was the will of the Lord to crush him; he has put him to grief; when his soul makes an offering for guilt, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand. ​​​​​​​​Out of the anguish of his soul he shall see and be satisfied; by his knowledge shall the righteous one, my servant, make many to be accounted righteous, and he shall bear their iniquities. ​​​​​​​​Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

If Christ is ‘vindicated/justified’ in Spirit or if the resurrection of Christ is his justification does this not imply a moral imperative on the part of God? If God declares righteous it is because there is righteousness; God can do no other than so declare.

The death of Christ calls forth this righteous verdict for us and in a certain sense for him too. Not because he needed it to atone for sin but because what he accomplished in his obedient death so glorified God that God could not but glorify (justification in glorification) him.

At any rate this seems to me to be the logic of Scripture.