Verse 2. Edge. Those in captivity would not allow that they were punished for their own sins: God convinces them of the contrary. Worthington.—They knew that he often visited the sins of the fathers upon the children, (Exodus 20:5 and 24:5. Calmet.) when they also hated him, ( Bible.) and that many had suffered for their parents’ faults, like those of Saul, David, and so forth Calmet.—But these were all guilty of original sin at least, and death is not always a real misfortune. Bible.—God seems to allow that the complaints had hitherto had some grounds, (Jeremiah 31) but that they should be removed after the captivity, and still more effectually by the death of Christ, who came to redeem sinners, and rejected none. By baptism he cancels original sin, the sour grape, and those who cannot receive it are not innocent. Calmet.—God chastises the body, but not the soul of children, for their parents’ faults: ( Menochius.) and this conduct is a trial for them, which may increase their glory. Bible.
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Verse 4. Mine. He insinuates the vocation of the Gentiles and the general redemption. All will be treated according to their works. Calmet.
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Verse 6. Mountains: of the sacrifices there offered to idols; ( Challoner.) or partaken in their usual feasts. Some irregularly worshipped God in these high places, under many pious kings; and were tolerated, ( Calmet.) though condemned for so doing. Bible.—Woman. The pagans abstained by the light of reason. Calmet.—The contrary practice, “it is said,” would give rise to lepers or monsters, (Saint Jerome) as experience evinces. Calmet.—It was forbidden in the Christian Church. Saint Augustine q. 64. in Leviticus 20:18. Saint Gregory resp. 10. ad Aug. Calmet.—But no such questions are now asked. The prophet insists on this no more. verse 11, 15.
Verse 8. Increase more than what he lent, on any pretext. Saint Jerome Calmet.
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Verse 10. Robber. Hebrew “breaker;” rude and lawless. Septuagint “pestilent.”
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Verse 12. Abomination. This refers to the woman, (verse 6) or to idolatry.
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Verse 13. Him. He alone is answerable, and shall suffer.
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Verse 20. Sinneth. God never acted otherwise, though the Jews seem to have thought so. Temporal afflictions are the source of merit, and generally fall to the share of the saints, particularly under the new law.
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Verse 21. Penance. The end determines all. If a person be then found just or unjust at his departure, he will be treated accordingly. Worthington.
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Verse 23. Will. God sincerely wishes that the sinner should be converted. If he refuse grace, it is only in punishment of former transgressions. Saint Augustine ep. 217.—He wills antecedently their salvation, (1 Timothy 2:4) though he has a consequent will to punish them, as they speak in the schools, because they themselves will not be saved. Sanct. Calmet.—God’s absolute will is always fulfilled, not that which is conditional. S. Jo. Dam. (Fide ii. 29.) Saint Thomas Aquinas p. 1. q. 19. a. 6.—He does enough by offering his graces and the death of Christ, to shew that his will is sincere; though by a consequent will his justice punishes the impenitent. Thus a virtuous judge would have all to observe the laws and live: but finding some transgress, so as to become pernicious, he punishes them with death. Worthington.
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Verse 24. Remembered, to procure him pardon; yet he will suffer less than if he had never done any good. Calmet.
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Verse 25. Not right, in thus punishing or rewarding for the last act; (Theod.) or rather, God shews that those who complain are guilty.
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Verse 27. Alive. Mortal sin destroys that life of grace. Calmet.
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Verse 30. Do penance. This is requisite, as well as a change of conduct. Worthington.
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Verse 31. New. We can do no good of ourselves: but we are admonished of our free-will, that we may do what we can, and ask for grace. Trid. Ses. vi. 5. 11. Jam. 1:5 and 2 Corinthians 3:5. Saint Augustine and so forth) Calmet.