turned themselves to supplication, praying that the sin committed might be wholly blotted out. The noble Judas exhorted the multitude to keep themselves from sin, for they had seen with their own eyes what happened because of the sin of those who had fallen.
ExplanationCommentary
Verse 42. Forgotten. Syr. “imperfect.” Greek “effaced.” Calmet.—Some copies, “that they might not, on account of the sin committed, be entirely blotted out.” Ald. Usher.—They were convinced that some sins might be forgiven in the other world, particularly when the living interceded. Calmet.—The Jews began to pray for the dead after the captivity, (Grot.) when the prophets had more clearly explained what took place after death. Calmet.—Yet the doctrine and practice might still be as ancient as the world. Bible.—If it had not prevailed before, Judas would never have entertained such sentiments. Worthington.—The Jews admit a sort of purgatory for “the prevaricators of Israel,” which differs from hell only in duration. They assert that the damned of their nation are exempt from suffering on the sabbath. Bartolocci. Leo verse 10. Tirinus. E.—Some Christians have supposed that the sin here specified was mortal, and the deceased in hell, yet prayer might be of service to them. Origen (Prin. iii. 6.) thought that even the devils would one day be liberated. Saint Augustine (Ench. cx. 29.) says prayers “are of service, either that the remission may be entire, or surely that damnation itself may be more tolerable.” Most understand this of purgatory: but several explain it of the damned. Rrot. Bened.—A mass was formerly composed for this purpose, tolerabilia fiant ipsa tormenta: and some monks prayed for certain robbers slain, “that their pains might be diminished by the severe judge.” Aldrev. xxi. Excommunication might be taken off from the deceased. Saint Gregory Dial. ii. 29.—Purgatory is for venial sins. Ib. iv. 39. This doctrine is proved beyond reply by various controvertists. Calmet.