Dixit insipiens. The general corruption of man before our redemption by Christ.
After general grosse ignorance and impiety in the World, 7. Christ shal be incarnate, the Redemer of mankind.
1Unto the end, a psalm for David. The fool hath said in his heart: There is no God. They are corrupt, and are become abominable in their ways: there is none that doth good, no not one.Salmo di David. Disse lo insensato in cuor suo: Iddio non è. Si sono corrotti, e sono divenuti abominevoli ne' loro affetti: non v'ha, chi faccia il bene, non v'ha neppur uno.Vnto the end, the Psalme of Dauid. THE foole hath said in his hart: There is no God. They are corrupt, and are become abominable in their studies: there is not that doth good no not one.In finem. Psalmus David. Dixit insipiens in corde suo: Non est Deus. / Corrupti sunt, et abominabiles facti sunt in studiis suis; / non est qui faciat bonum, non est usque ad unum. 2The Lord hath looked down from heaven upon the children of men, to see if there be any that understand and seek God.Il Signore dal cielo gittò lo sguardo sui figliuoli degli uomini per vedere se siavi chi abbia intelletto, o chi cerchi Dio.Our Lord hath looked forth from heauen vpon the children of men, to see if there be that vnderstandeth, and seeketh after God.Dominus de cælo prospexit super filios hominum, / ut videat si est intelligens, aut requirens Deum. 3They are all gone aside, they are become unprofitable together: there is none that doth good: no not one. Their throat is an open sepulchre; with their tongues they acted deceitfully: the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness in their ways; and the way of peace they have not known: there is no fear of God before their eyes.Tutti sono usciti di strada, son divenuti egualmente inutili: non havvi chi faccia il bene, non ve n'ha nemmen uno. La loro gola è un aperto sepolcro, colle loro lingue tessono inganni, veleno d'aspidi chiudon le loro labbra. La bocca de' quali è ripiena di maledizione, e di amarezza: i loro piedi veloci a spargere il sangue. Nelle loro vie è afflizione, e calamità, e non han conosciuta la via della pace, non è dinanzi a' loro occhi il timore di Dio.Al haue declined, they are become vnprofitable together: there is not that doth good, no not one. Their throte is an open sepulchre: with their tongues they did deceitfully, the poyson of aspes vnder their lippes. Whose mouth is ful of cursing and bitternesse: their feete swift to sheed bloud. Destruction and infelicitie in their waies, and the way of peace they haue not knowen: there is no feare of God before their eies.Omnes declinaverunt, simul inutiles facti sunt. / Non est qui faciat bonum, non est usque ad unum. / Sepulchrum patens est guttur eorum; / linguis suis dolose agebant. / Venenum aspidum sub labiis eorum, / quorum os maledictione et amaritudine plenum est; / veloces pedes eorum ad effundendum sanguinem. / Contritio et infelicitas in viis eorum, / et viam pacis non cognoverunt; / non est timor Dei ante oculos eorum. 4Shall not all they know that work iniquity, who devour my people as they eat bread?Non se n'avvedranno eglino tutti coloro, i quali fan loro mestiere dell'iniquità, coloro che divorano il popol mio, come un pezzo di pane?Shal not al they know that worke iniquitie, that deuoure my people as foode of bread?Nonne cognoscent omnes qui operantur iniquitatem, / qui devorant plebem meam sicut escam panis ?
5They have not called upon the Lord: there have they trembled for fear, where there was no fear.Non hanno invocato il Signore: ivi tremarono di paura, dove non era timore.They haue not inuocated our Lard, there haue they trembled for feare, where no feare was.Dominum non invocaverunt; / illic trepidaverunt timore, ubi non erat timor. 6For the Lord is in the just generation: you have confounded the counsel of the poor man; but the Lord is his hope.Perché il Signore sta colla stirpe de' giusti: voi vi faceste belle de' consigli del povero, perché il Signore è la sua speranza.Because our Lord is in the iust generation, you haue confounded the counsel of the poore man: because our Lord is his hope.Quoniam Dominus in generatione justa est: / consilium inopis confudistis, / quoniam Dominus spes ejus est. 7Who shall give out of Sion the salvation of Israel? when the Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.Chi darà da Sionne la salute di Israele? quando il Signore ritornerà il suo popolo dalla schiavitù, esulterà Giacobbe, e sarà in allegrezza Israele.Who wil geue from Sion the saluation of Israel? when our Lord shal haue turned away the captiuitie of his people, Iacob shal reioyce, and Israel shal be glad.Quis dabit ex Sion salutare Israël ? / Cum averterit Dominus captivitatem plebis suæ, / exsultabit Jacob, et lætabitur Israël.
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Haydock
Fool: the man of the most depraved morals, the atheist and deist. There have always been (Berthier) such pests of society. (Haydock)
Calmet
Some have imagined that this psalm was composed in consequence of the blasphemies of Rabsaces, (4 Kings 18:32.; Theodoret, etc.) or of the Babylonians. (Calmet)
The Fathers explain it of Jesus Christ, denied by the Jews, etc.
Haydock
Heart. This must be strangely corrupted, before the mouth can utter such impiety. (Haydock)
Haydock
No God. Chaldean, "no power of God on earth." Elohim denotes particularly "judges." There have been a few philosophers who have denied the existence of God; and more who have called in question his Providence: though this amounts to the same thing. But the number of those who confess God with the mouth, and deny him by their works, is immense. (Haydock)
Calmet
These live as if there were no judge. (Calmet)
Worthington
By sin they come at last to think there is none to govern the world. (Worthington)
Berthier
Plato (Leg. 10.) acknowledged that three sorts of people offend God; those who deny him; who say that He does not mind human affairs; or those who think that presents may prevail on him to connive at their wickedness. It is doubtful whether the mind can ever be so darkened as to believe that there is no God. (Berthier)
Haydock
The heart may wish there were none to punish its impiety. (Haydock)
Libertinage or pride gives birth to so many infidels. They have begun by reducing conscience to silence. Their arguments only tend to destroy.
Calmet
No, not one, is not in Hebrew, Septuagint, etc., except in ver. 3. (Calmet)
Calmet
Yet it occurs in the Vatican Septuagint, which is the best. (Berthier) (Calmet)
Haydock
"They are become abominable, with earnestness there is none who doth good." (St. Jerome) (Haydock)
Calmet
Or they sin designedly and with affectation. (Calmet)
Worthington
All are unable to do good without the Redeemer. (Worthington)
Berthier
Some explain this of mankind in general, as all are born in sin. David refers also to actual and habitual sinners. (Berthier)
Worthington
St. Paul (Romans iii.) proves from this text, and Isaias 59:7, that all stand in need of grace and faith, and cannot be saved either by the law of nature or of Moses. But it does not follow that faith alone will save, or that the most just are still wicked, as Calvin and Beza falsely expound the Scriptures. For the prophets speak of those who were not yet justified, teaching that all mankind were once in sin, and could not be justified but by Christ. At the same time, they assert that, when they are justified, they must serve justice to bear fruit, and obtain happiness, Romans vi. These points are well explained by St. Augustine: (de Sp. et lit. 1:9.) "The just are justified freely by his grace," not by the law or will; though this is not effected without the will, etc. The same holy doctor (c. 27) observes, that the just do not live free from all venial sins, and yet remain in the state of salvation; while the wicked continue in the state of damnation, though they do some good works. (Worthington)
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Haydock
God. Those only who seek God, understand their real interests. (Haydock)
Calmet
The pagans, and particularly those of Babylon, lived in the greatest dissolution, so as to call loudly for vengeance, ver. 5. (Calmet)
Berthier
Both the understanding and the will were gone astray. (Berthier)
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Worthington
Unprofitable. Without faith in Christ, none have meritorious works. (Worthington)
Calmet
Not one. Such was the condition of the world before Christ, as all were born in sin. "No one," says St. Augustine, "can do good, except he shew the method." All were immersed in ruin, "except the holy Virgin, concerning whom, for the honour of the Lord, I would have no question at all, in treating of sins." (St. Augustine, de Nat. et Grat. contra Pelag. 37:44.) (Calmet)
Haydock
The Council of Trent approves of this reserve, when speaking of original sin. Our Saviour is the source of this privilege, and much more out of the question. He could not be guilty of any sort of transgression. He was in all things like to us, excepting sin. (Haydock)
Calmet
Their, etc. What follows to shall not, (ver. 4.) occurs in St. Paul; (Romans 3:11, 12, 13.) whence St. Jerome supposes that it has been inserted here, though the apostle took the quotations from different parts of scripture. (Praef. in xvi. Isaias.) He informs us, that all the Greek commentators marked it as not found in Hebrew or the Septuagint, "except in the Vulgate or koine, which varied in different parts of the world." There seems to be no reason why it should have been omitted designedly, whereas some might insert it, through the false notion that St. Paul had taken it from this psalm. (Calmet)
Amama
The Hebrew is not therefore mutilated, but the Vulgate redundant. (Amama)
Haydock
Yet this is not absolutely clear. We find the quotation in the Roman Septuagint which is the most correct; (Berthier) though some prefer the Alexandrian manuscripts. (Haydock)
Berthier
It is also in the Arabic and Ethiopic versions; so that it might have been in St. Paul's copy. Our Saviour read a passage from Isaias, which is not extant, Luke 4:19. (Berthier)
Calmet
St. Justin Martyr, St. Augustine, etc., agree with the Vulgate; and Lindan mentions a Hebrew copy which had these verses, though the learned have reason to think that this Hebrew was of a modern date. (Calmet)
Protestants, 1577, inserted these three verses, (Worthington) which they now omit.
Worthington
Sepulchre. They are never satisfied with destruction, (Haydock) and with vexing others. (Worthington)
Berthier
We bear in ourselves the seed of corruption, which can be prevented from growing up only by the grace of Jesus Christ. (Berthier)
Haydock
Perdition is from thyself, O Israel. (Haydock)
13:4
Haydock
Know my just providence, though they would fain keep it out of sight, (ver. 1.) that they may indulge their passions. (Haydock)
Calmet
My people. These we may conclude, were just; (Berthier) at least in comparison with their cruel oppressors, (Haydock) who made it their daily practice to injure them, (St. Augustine) as they could do it with facility, Numbers 19:9., Proverbs 30:14., and Micheas 3:2. (Calmet)
Worthington
The prophet, in God's name, complains of their eagerness to hurt the good. (Worthington)
13:5
Capel
Where. This expression refers to there, which is in Hebrew, though this last part of the verse is wanting. (Capel.)
Berthier
It is in Psalm 52:6, and this renders the former omission (ver. 3.) more credible. (Berthier)
Calmet
When Cyrus approached to besiege Babylon, Nabonides, the king, met him, and gave him battle; but losing the victory, he, in a panic, retreated to Borsippe, and abandoned the defence of his capital. (Beros. apud Jos. con. Ap. 1.[Josephus, contra Apion i.?]) The citizens were in the utmost consternation, Isaias xiii., and xxi., etc. (Calmet)
Haydock
But the wicked tremble at the prospect of temporal losses, (Menochius) and at shadows, while they boldly affront the Deity. Unbelievers find difficulties in the Catholic doctrines, which are frequently attributed to their own mistakes. (Haydock)
Worthington
The pagans would not believe in God, but trembled before idols; which cannot hurt the faithful. (Worthington)
13:6
Calmet
Man, who wished sincerely to practise his religion, like Daniel, etc. Such you have persecuted, and hence God has filled you with alarms, and will punish you. (Calmet)
Worthington
Some persevere in justice, amid the general contagion and insults of men. (Worthington)
13:7
Haydock
Sion; which God has chosen for his sanctuary. (Haydock)
Berthier
Salvation, or the Saviour, whom Jacob expected, Genesis xlix. (Berthier)
St. Augustine
This Redeemer would fill all, both Jews and Gentiles, with joy, who should embrace his faith. (St. Augustine, etc.)
Calmet
The prophet seems to foretell the restoration of the ten tribes to the kingdom of Judea, as it took place after the captivity. (Calmet, Diss.)
Haydock
But he sighed for, and designated more particularly, (Haydock) the Saviour of the world; who would redeem man from the tyranny of the devil, to the great joy of those who strive to supplant every vice, and to contemplate God, (Worthington) as some interpret the names of Jacob and Israel. (Haydock)
Haydock
The Gentiles will then be ingrafted into the stock of Abraham, (Menochius) into the true olive-tree, Romans xi. (Haydock)
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1. No not one.] S. Paul by this place, and the like (Isaie 59. v. 7.) confirmeth VVithout Christs grace no man is nor can be iust. his doctrin (Rom. 3.) that both the Iewes and the Gentils (meaning al mankind) were in that state, that none, no not one without the grace of Christ, were iust, nor could be iustified, nor saued by the law of Nature, nor of Moyses. VVhich proueth the necessitie of faith. But neither that only faith iustifieth, nor that the iustest are stil wicked, as Caluin and Beza falsly expound these Scriptures. For the Prophets and S. Paul speake in these places of men before they be iustified, teaching that al mankind was once in sinne, and none could be iustified but by Christ. Neuerthelesse they teach also that men being iustified must, and may serue iustice vnto sanctification. And that their workes are not then The law shewed the insufficiencie of mans wil. Grace cureth the wil The wil being cured cooperateth with g•••e. vnprofitable. For being made free from sinne (saith the same Apostle to the Romanes. c. 6.) and become seruants to God, you haue your fruict, vnto sanctification, and the end is life euerlasting. VVhich point of doctrin, how man is iustified, S. Augustin excellently, & briefly explicateth (li. 1. de Spirituet lit. c 9.) in these wordes: The iust are iustified freely by (Christ) his grace, they are not therfore purified by the lavv: they are not iustified by their proper wil, but iustified freely by (Christ) his grace. Not that it is done without our wil, but by the law our wil is shevved weake, that grace might cure the wil, and the wil being cured might fulfil the law, not being vnder the law, not needing the law.
VVherto we may here adde (and so saue labour of repeting this in other Venial sinnes exclude not from heauen Good workes done in mortal sinnes auail not to saluation. places) an other document of the same Doctor, in the same booke (de spirit & lit. c 27.) that the iust do not liue without some sinnes, and yet remaine in state of saluation: the wicked do sometimes certaine good workes, & ful remaine in state of damnation. For euen as (saith he) venial sinnes without which this life it not ledde, do not exclude the iust from eternal life: so certaine good workes, without which the life of the very worst is hardly found, profite nothing the vniust man to eternal saluation, but in euerlasting damnation, some shal haue more and somelesse torment.
wicked men drowned in sinne are at last so besotted in their vnderstanding, that they thinke in their hart (though they dare not vtter it) that there is no God: that is, none that hath diuine prouidence in gouerning the world, nor that wil iudge al in the end.
Concordance Psal. 52.
defiled withal sortes of sinne.
not only the most Wicked, but also al mankind were vnable Without a Redemer to do good.
Concordance Rom. 5.
13:3
Without faith in Christ none had meritorious workes.
These three verses being not in the Hebrew, nor Greke, yet are in the English. an. 1577. and are three distinct verses in other psalmes. 5. 9 & •5.
They are wholly occupied in vexing others.
Concordance Isa. 52. •. 8.
13:4
The Prophet speaketh this in the person of God.
With greedines to hurt the good.
13:5
Not beleeuing in God, they feared Idols, that is, diuels:
who in dede can not hurt Gods seruants.
13:6
Though innumerable be very wicked, yet some are iust.
mocked and derided those that trust in God.
13:7
The Prophet wisheth, and withal prophecieth that Christ our Sauiour wilcome, who is premised to Israel.
Redemed man from the captiuitie of the diuel.
those that supplant vice
and contem plate God.
13:1
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 4
… ‘who being the brightness of his glory, and the express Image of his subsistence .’ But the others, who think they know the Scriptures and call themselves wise, and do not choose to speak of subsistence in God (for thus they wrote at Ariminum and at other synods of theirs), were surely with justice deposed, saying as they did, like the fool did in his heart
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… Nay rather, the unrighteous man is unable even to keep a portion of the law, for as is his mind, such of necessity must be his actions; as the Spirit says, reproving such; ‘The fool hath said in his heart, there is no God.’ After this the Word, shewing that actions correspond with thoughts, says, ‘They are corrupt; they are profane in their machinations
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
6. Like these too, are the heretics, who, having fallen from true discernment, dare to invent to themselves atheism. ‘For the fool saith in his heart, There is no God. They are corrupt, and become abominable in their doings
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 51
… This is the root of their wickedness; on this foundation of sand they build up the perversity of their ways, as we find it written in the thirteenth Psalm, ‘The fool said in his heart there is no God;’ and presently follows, ‘Corrupt are they and become abominable in their works
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.25
117. Prudence held the first place in holy Abraham. For of him the Scriptures say: “Abraham believed God, and that was counted to him for righteousness;” for no one is prudent who knows not God. Again: “The fool hath said, There is no God;”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.13
117. Thus let the followers of Arius and Photinus speak. “I deny Thy Godhead.” To whom the Lord will make answer: “‘The fool hath said in his heart: There is no God’
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 20
… xxviii. 2 ); and another again, Can God save you, or deliver you out of my hand?” ( Dan. iii. 15 .) And the Egyptian too, “I know not the Lord, neither will I let Israel go.” ( Ex. v. 2 .) And the foolish body in the Psalmist is of this character, who hath “said in his heart, There is no God.” (
St John Chrysostom † AD 407 Homilies on Ephesians 13
… “There is no fear of God,” it saith, “before his eyes” ( Ps. xxxvi. 1 .); and again, “The fool hath said in his heart, There is no God.” (
St John Chrysostom † AD 407 Homilies on Colossians 9
… Virtue he calls wisdom, and lowliness of mind is wisdom, and almsgiving, and other such like things, are wisdom; just as the contraries are folly, for cruelty too cometh of folly. Whence in many places it calleth the whole of sin folly. “The fool,” saith one, “hath said in his heart, There is no God” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 6
… xciv. 7 .) And again, “Our lips are our own: who is Lord over us?” ( Ps. xii. 4 ); and again “Wherefore hath the wicked man provoked God to wrath?” ( Ps. x. 13 ); and again, “The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings.” (
St Jerome † AD 420 The Letters of St. Jerome 60.3
… If Thy friends—even those who had not sinned themselves—were yet for the sins of another liable to the punishment of offending Adam, what must we think of those who have said in their hearts “There is no God;” who “are corrupt and abominable”
St Jerome † AD 420 Against the Pelagians 2
xiv. 1, 3 . They are corrupt…none doeth good.
St Augustine of Hippo † AD 430 City of God 5.9
… For, to confess that God exists, and at the same time to deny that He has foreknowledge of future things, is the most manifest folly. This Cicero himself saw, and therefore attempted to assert the doctrine embodied in the words of Scripture, “The fool hath said in his heart, There is no God.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.1.2
… But that which is there also, viz . “sent from God,” they who hold at all, hold by faith; and they who do not hold it by faith, either hesitate through doubt, or deride it through unbelief. Yet both, if they are not in the number of those over-foolish ones, who say in their heart “There is no God,”
St Augustine of Hippo † AD 430 On Continence 4
… Or if time and place be wanting to one who wishes to hurt his neighbor by a lie, hath he on that account failed already to speak false witness with his inner mouth? Or if any one fearing men, dare not utter aloud blasphemy with tongue of flesh, is he on this account guiltless of this crime, who saith in his heart, “There is no God.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.21
… What have we here to do with Pilus and Furius, who defended the cause of injustice against justice? What have we here to do with the atheist Diagoras, who denied that there was any God, so that he would seem to be the man of whom the prophet spoke beforehand, "The fool hath said in his heart there is no God?"
St Augustine of Hippo † AD 430 A Treatise Against Two Letters of the Pelagians 4.31
… Therefore they shall be disturbed that they may take their beginning. ‘And when Thou openest Thy hand all things shall be filled with goodness,’ which is not easily characteristic of this age. For concerning this age what does Scripture say? ‘There is none that doeth good, no, not one.’
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 1.24
… and for the most part things of such importance, that a most righteous punishment would be due to such thought, such as,—to say nothing of others,—that “The fool hath said in his heart there is no God”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 17.2
… For he was not merely dead, he was buried also. Whosoever then is oppressed by the load of evil habit, of a wicked life, of earthly lusts, I mean, so that that in his case is true which is piteously described in a certain Psalm, “The fool hath said in his heart, There is no God,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 19.3
… And it is difficult indeed for them to believe that He cannot see them; but they think that He will not. Few are found of such great impiety, that that should be fulfilled in them which is written, “The fool hath said in his heart, There is no God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.2
2. “The fool hath said in his heart, There is no God” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.2
2. “The unwise man hath said in his heart, There is no God” ( ver. 1 ). Such sort is it of men amid whom is pained and groaneth the Body of Christ. If such is this sort of men, of not many do we travail; as far as seemeth to occur to our thoughts, very few there are; and a difficult thing it is to meet with a man that saith in his heart, “There is no God;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.22
… Certainly all those things which throughout the world now are seen, when God was working Salvation in the midst of the earth, when those things were being spoken of, they were not then as yet: and behold at that time they were foretold, now they are shown as fulfilled, and still the fool saith in his heart, “there is no God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.8
… but dare not openly, lest as blasphemers they be abhorred by godly men: in their heart they gnaw upon these things, within they feed upon such impious food; it delighteth them to speak against God, and if they break not out with tongue, in heart they are not silent. Whence in another Psalm is said, “The fool hath said in his heart, There is no God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.11
… 12 ), the dark answers to the land of forgetfulness: for the unbelieving are meant by the dark, as the Apostle saith, “For ye were sometimes darkness;” and the land where all things are forgotten, is the man who has forgotten God; for the unbelieving soul can arrive at darkness so intense, “that the fool saith in his heart, There is no God.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.19
… Often rejected by your piety and by the orthodox bishops of every region, he seized on a city which had just and righteous cause to regard and treat him as a foe. For he does not merely say like the blasphemous fool in the psalms “Christ is not true God.”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.3
… For, as we said , the knowledge of the existence of God is implanted in us by nature. But since the wickedness of the Evil One has prevailed so mightily against man’s nature as even to drive some into denying the existence of God, that most foolish and woe-fulest pit of destruction (whose folly David, revealer of the Divine meaning, exposed when he said
13:2
St John Chrysostom † AD 407 Homilies on Second Corinthians 3
… not that He “then” came to know either his fear or the greatness of it. For when He saith, “Come, let Us go down and see,” ( Gen. xi. 7; xviii. 21 .) He saith it not as needing to go down, (for He both filleth all things and knoweth all things certainly,) but to teach us not to give sentence lightly. And when He saith, “The Lord looked down from Heaven:” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
[5.] And be not astonished, that the [words] “Himself being tempted” ( c. ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.2
… Faith seeks, understanding finds; whence the prophet says, “Unless ye believe, ye shall not understand.” And yet, again, understanding still seeks Him, whom it finds; for “God looked down upon the sons of men,” as it is sung in the holy Psalm, “to see if there were any that would understand, and seek after God.”
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 31
… For we must suppose the Psalmist here to mean that “good” which he describes in the context, saying, “God looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.6
… “And O that I may not be a man, that so I may not be a liar.” For see; “God looked down from heaven upon the children of men, to see if there were any that did understand, and seek after God. They are all gone out of the way, they are all together become unprofitable: there is none that doeth good, no not even one.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.3
3. “The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God” (
13:3
St Irenaeus of Lyons † AD 202 Against Heresies 1.19
… And that which is spoken by Hosea, “There is no truth in them, nor the knowledge of God,” they strive to give the same reference. And, “There is none that understandeth, or that seeketh after God: they have all gone out of the way, they are together become unprofitable,”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.13
… They came, then, in the character in which the Saviour’s reproving words described them, as hypocrites to John’s baptism, nor does it escape the Baptist’s observation that they have the poison of vipers under their tongue and the poison of asps, for “the poison of asps is under their tongue.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.6
… but in their healing office they lamented that they were not able to overcome the disease, so that one of them says, Woe is me! for the godly man is perished out of the earth, and there is none that doeth right among men : and again, They are all gone out of the way, they are together became unprofitable; there is none that doeth good, no, not one
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.15
15. Learn also another cause. Christ came that He might be baptized, and might sanctify Baptism: He came that He might work wonders, walking upon the waters of the sea. Since then before His appearance in flesh, the sea saw Him and fled, and Jordan was turned back
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
… we have become a reproach to Thy beloved, priest and people, we have erred together, we have all gone out of the way, we have together become unprofitable, there is none that doeth judgment and justice, no not one.
St Ambrose of Milan † AD 397 On the Holy Spirit 1.5
68. But to return to the point. “All,” says He, “have gone aside, all together are become unprofitable. There is none that doeth good, not even one.”
St Augustine of Hippo † AD 430 City of God 16.10
… Certainly neither race was ever obliterated from earth. For in both the Psalms in which it is said, “They are all gone aside, they are altogether become filthy; there is none that doeth good, no, not one,” we read further, “Have all the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon the Lord.”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.19
… Too wretched are they—and, unless they correct themselves, even by themselves are they utterly condemned—who choose in the example set them by so great a man to imitate just that fault, which only did not injure him, because he walked with constant steps even to the end in that from which they have strayed who "have not known the way of peace."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.52
… But the evil involved in the schism of all your party makes this bread of mourners common to you all. For, according to the judgment of your Council, Felicianus of Musti was a shedder of man’s blood. For you said, in condemning them, "Their feet are swift to shed blood."
St Augustine of Hippo † AD 430 A Treatise Concerning Man’s Perfection in Righteousness 31
He has likewise propounded another question, as we shall proceed to show, but has failed to solve it; nay, he has rather rendered it more difficult, by first stating the testimony that had been quoted against him: “There is none that doeth good, no, not one;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.4
4. “All have gone out of the way, they have together become useless:” that is, the Jews have become as the Gentiles, who were spoken of above. “There is none that doeth good, no not up to one” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 59.2.5
… for a corner doth unite two walls. The Jews thought themselves exalted and great: of the Gentiles they thought as weak, as sinners, as the servants of demons, as the worshippers of idols, and yet in both was there iniquity. Even the Jews have been proved sinners; because “there is none that doeth good, there is not even so much as one:”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 171
… So your holiness rightly, justly, and piously advised, and the recipient of the letter followed your counsel. But many of the members of the council, to use the word of the prophet, “have gone aside,” and have “altogether become filthy,”
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St Basil the Great † AD 379 De Spiritu Sancto 16
… The branding-iron is conceived of together with the fire; and yet the material and the fire are distinct. Thus too in the case of the heavenly powers; their substance is, peradventure, an aerial spirit, or an immaterial fire, as it is written, “Who maketh his angels spirits and his ministers a flame of fire;”
St John Chrysostom † AD 407 Homilies on Philippians 4
… For if “there is joy in heaven over one sinner that repenteth” ( Luke xv. 7 .), while he at his first address caught multitudes, does he not fill with joy the Powers above? What say I? It sufficeth that Paul should only be named, and the heavens leap for joy. For if when the Israelites “went forth out of Egypt, the mountains skipped like rams” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.5
5. “Shall not all, who work iniquity, know?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.16
… and there takes place in us that which we have spoken of, that which we have sung, because even here the voice is ours: “In whatsoever day I shall have called upon Thee, behold, I have known that my God art Thou.” This is to call upon God, freely to call upon Him. Furthermore, of certain men hath been said what? “Upon the Lord they have not called.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.2
… It hath been said of some men, “They cried, and there was no one to save them; to the Lord, and He hearkened not unto them.” For why? Because the voice of them was not unto the Lord. This the Scripture doth express in another place, where it saith of such men, “On the Lord they have not called.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.31
… Wherefore I pray and beseech you, you who live within the circuit of Constantinople, and who are my fellow-citizens through the love of my country, and my brothers through the unity of the faith; separate yourselves from that ravening wolf who (as it is written) devours the people of God, as if they were bread.
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St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.19
… Is it not therefore of themselves also that it is said in the same Council, "The poison of asps is under their lips, their mouth is full of cursing and bitterness, their feet are swift to shed blood; destruction and unhappiness is in their ways, and the way of peace have they not known"?
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… For indeed I do not even seek for evidence from without to enable me to prove you vipers. For be well assured that this very fact marks in you the nature of vipers, that you have not in your mouth the foundation of truth, but the poison of slanderous abuse, as it is written, "The poison of asps is under their lips."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.15
… the poison of asps is under their lips. Their mouth is full of cursing and bitterness; their feet are swift to shed blood. Destruction and unhappiness is in their ways, and the way of peace have they not known: there is no fear of God before their eyes. Have all the workers of wickedness no knowledge, who eat up my people as they eat bread?’"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.6
6. “They have not called upon the Lord.” For he doth not really call upon Him, who longs for such things as are displeasing to Him. “There they trembled for fear, where no fear was” (
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… For Scripture often personifies many even lifeless objects; as for instance, “The Sea said” so and so; and, “The Depth saith, It is not in me;” and “The Heavens declare the glory of God;” and again a command is given to the Sword; and the Mountains and Hills are asked the reason of their skipping.
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.11
… For the nature of this tongue and of that was the same, but the operation was not the same. And again, as to the mouth likewise, we may see this same thing. For these had a mouth full of filth and of wickedness, therefore against such it is said by way of accusation, “Their mouth is full of cursing and bitterness;”
St Augustine of Hippo † AD 430 On Patience 12
… because Thou art my patience, O Lord, my hope from my youth up.” But these which abound, and disdain to be in want before God, lest they receive of Him true patience, they which glory in their own false patience, seek to “confound the counsel of the poor, because the Lord is his hope.”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 1.27
… but whilst spiritual persecution surpasses bodily persecution, they received with undiminished honors the followers of Maximianus, whom they themselves persecuted in the body, and of whom they themselves said, "Their feet are swift to shed blood;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.14
… he immediately adds, "Their mouth is full of cursing and bitterness."
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.7
… For it is unjust to leave the Maker of the worlds, and “serve the creature more than the Creator.” Ye have shamed the counsel of the poor, for the Lord is his hope” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.6
… But this people that is devoured, this people that suffereth evil men, this that groaneth and travaileth amid evil men, now out of sons of men have been made sons of God: therefore are they devoured. For, “The counsel of the needy man thou hast confounded, because the Lord is his hope.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… Thus the ‘Wisdom of God ,’ our Lord and Saviour Jesus Christ, not out of season, but in season, ‘passed upon holy souls, fashioning the friends of God and the prophets ;’ so that although very many were praying for Him, and saying, ‘O that the salvation of God were come out of Sion
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.7
7. Very great was the wound of man’s nature; from the feet to the head there was no soundness in it; none could apply mollifying ointment, neither oil, nor bandages . Then bewailing and wearying themselves, the Prophets said, Who shall give salvation out of Sion
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
… Well, then, is not this “Created” said in connection with a cause? He created Me, it so says, as the beginning of His ways, with a view to his works. Now, the Works of His Hands are verity and judgment; for whose sake He was anointed with Godhead;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 14.8
8. “Who will give salvation to Israel out of Sion?” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.25
… they themselves of their Maximianists have so understood it. For when they condemned them, in the very sentence of their Council they have set down these words: “Swift are the feet of them to shed the blood” (of the proclaimers ), “tribulation and calamity are in the ways of them, and the way of peace they have not known.”
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Supra Psalmista exprobravit dolositatem inimicorum; hic ponit eorum malitiam. Titulus, in finem Psalmus David. Et circa hoc duo facit. Primo manifestat eorum malitiam. Secundo ponit spem liberationis suae ab eis, ibi, nonne cognoscent et cetera. Et circa primum duo facit. Primo proponit eorum malitiam. Secundo certificat hanc malitiam eis inesse, ibi, dominus de caelo et cetera. Prima in duo. Primo proponit radicem malitiae eorum. Secundo processum malitiae, corrupti sunt etc. sicut dicitur Eccl. 10: initium omnis peccati superbia, et initium superbiae hominis apostatare a Deo. Quod homo ergo non habeat Deum in corde, principium malitiae est; et ideo dicit, dixit insipiens in corde suo, non est Deus: Sapien. 1: in malevolam animam non introibit sapientia, aut habitabit in corpore subdito peccatis. Sed numquid potest dicere? Dicere in corde est cogitare. Sed numquid potest cogitare Deum non esse? Anselmus dicit, quod nullus potest. Item Damascenus. Cognitio Dei naturaliter omnibus est inserta: naturaliter cognita nullus potest cogitare non esse. Sed sciendum, quod de cognitione Dei dupliciter loqui possumus: scilicet secundum se, vel quoad nos. Si primo modo, sic procul dubio non potest cogitari non esse: nulla enim propositio potest cogitari falsa ex sua natura, cujus praedicatum includitur in definitione subjecti. Notandum est autem, quod in Deo est aliter esse quam in aliis; quia esse Dei est ejus substantia. Ergo qui dicit Deum secundum se, dicit ipsum esse; et ideo secundum se non potest cogitari non esse. Et verbum Damasceni solvitur: quia quod naturaliter insertum est, indeterminate scitur, scilicet quod Deus sit, sed non idem: quod Deus: sed per fidem habetur. Deus dicitur a Theos quod est ardere omnem malitiam. Tunc ergo dicit aliquis quod non est Deus, quando cogitat quod non est omnipotens: et quod non habet curam rerum humanarum: Job 21: quis est omnipotens ut serviamus ei? Potest referri ad Judaeos dicentes Christum hominem purum esse, non Deum. Jo. 10: tu homo cum sis, facis teipsum Deum. Qui Judaei, non credentes ipsum qui promissus erat in lege, dicunt, non est Deus, iste scilicet qui nobis praedicat. Et hoc dixit, insipiens, quia Dei sapientiam recipere noluerunt habentes oculos mentis excaecatos; Ps. 81: nescierunt neque intellexerunt. Sap. 2: excaecavit enim eos malitia eorum. Vel hic reprehenditur peccator. Primo de peccato cordis in consensu, ibi, dixit insipiens. Secundo de peccato operis, ibi, corrupti sunt. Tertio de peccato consuetudinis, ibi, et abominabiles. Primo vocat peccatorem insipientem; quia sapientiam non habet, ut dicit et cetera. Item quia non sapiunt ei spiritualia; 1 Cor. 2: animalis homo non percipit quae Dei sunt. Consequenter ponitur processus malitiae, corrupti sunt et abominabiles. Sicut duae partes justitiae sunt facere bonum et vitare malum; sic injustitiae duae partes sunt, facere malum et vitare bonum. Et primo ponit primam partem. Secundo secundam. Circa primam duo ponit. Primo perversitatem vitiorum. Secundo abominationem eorum. In corporibus sequitur corruptio per exhalationem naturalis caloris expulsi ab extraneo calore. Calor namque naturalis animae est amor Dei. Quando ergo subintrat extraneus amor concupiscentiae, et aliorum peccatorum, recedit Deus. Et ideo cum dixit, non est Deus, statim subdit, corrupti sunt: Hier. 5: negaverunt Deum, et dixerunt, non est ipse, scilicet peccatorum damnator, justorum remunerator: Eccl. 21: cor fatui, scilicet peccatoris, quasi vas confractum. Corrupti ergo sunt, peccatores per malum actum: Jo. 3: erant autem eorum mala opera: quia postquam per consensum amittunt bona gratuita, corrumpuntur in eis naturalia; et ideo sequitur eos poena: Ps. 96: ignis ante ipsum praecedet, et inflammabit in circuitu inimicos ejus. Item quando corpus putrescit, redditur abominabile. Sic anima hominis, quamdiu amor Dei est in ea, est Deo accepta; sed quando corrumpitur per peccatum, fit abominabilis. Abominabile est quod humanus appetitus refugit: et ideo dicit, et abominabiles facti sunt, scilicet Deo et hominibus peccatores per consuetudinem peccandi: Hier. 2: quam vilis facta es nimis, iterans vias tuas. Osee 9: alienati sunt in confusione, et facti sunt abominabiles sicut ea quae dilexerunt. Et dixit: in studiis, quia per ea deveniunt abominabilia. Vel studiose faciunt, secundum Hieronymum. Plus enim abominatur Deus studiosam voluntatem peccandi, quam ipsum peccatum: Job 34: quasi de industria recesserunt ab eo: et vias ejus intelligere noluerunt. Alia littera habet, corrumpunt et abominati sunt studium, scilicet sapientiae et disciplinae: Prov. 1: exosam habuerunt disciplinam, et timorem domini non susceperunt: Ezech. 8: adhuc videbis abominationes majores. Consequenter agit de vitatione boni. Non est qui faciat bonum, quia non est justus in terra qui faciat bonum, et non peccet, Eccl. 7. Usque ad unum, idest Christum, quia ipse solus nec peccatum contractum habuit, nec commissum. Beata virgo habuit contractum peccatum: Eccl. 7: virum de mille unum reperi, mulierem ex omnibus non inveni. Vel, usque ad unum, quia nec unus est qui perfecte faciat bonum. Verum est, supposito quod dixerunt, non est Deus, et corrupti sunt.
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Dominus. Hic primo certificat culpam. Secundo exponit, ibi, sepulcrum. Peccatum certificatur per iniquitatem; et ideo hic ponit Dei inquisitionem, dicens, vos dicitis quod non est Deus; sed falsum est, quia dominus de caelo prospexit super filios hominum: Prov. 16: omnes viae hominis patent oculis ejus. Prospexit ergo mittendo filium suum dominus pater de caelo, idest de sinu pietatis suae: Isa. ult. Caelum mihi sedes est. Vel de caelo, idest Christus per quem judicabit peccatores. Vel aliter. Dicunt aliqui quod Deus non cognoscit singularia et mutabilia, quia est immaterialis et simplex et aeternus. Et sic non cognoscit secundum motus rerum, et secundum modum suae cognoscibilitatis. Respondetur: immo: quia cognoscit materialia immaterialiter, ut Dionysius concludit. Et ita etiam cognoscit intellectus: et ideo dicit: de caelo, idest de altitudine suae dignitatis et naturae. Prospexit super filios hominum. Et vult invenire in nobis voluntate antecedente, qua vult omnes salvos fieri, id quod pertinet ad salutem, scilicet ut cognoscamus Deum per intellectum, et amemus per affectum, et desideremus. Et ideo dicit, ut videat, idest, ut videre faciat, quia ipse semper videt. Si est intelligens, per intellectum: Deut. 32: utinam saperent et intelligerent et cetera. Aut requirens Deum, per affectum. Quid inveniet, cum hic quaesivit? Contrarium: quia omnes declinaverunt; et ponit tria: scilicet declinationem a Deo, inutilem operationem, et cessationem a bono. Dicit ergo, omnes declinaverunt, scilicet a Deo: Deut. 21: novi quod post mortem meam inique agetis, et declinabitis de via quam praecepi vobis: Oseae 4: non est veritas, non est scientia, non est misericordia Dei in terra: Hier. 8: nemo quod bonum est loquitur, nullus est qui agat poenitentiam de peccato suo. Item ex hoc quod declinat a Deo, efficitur inutilis: quia illud est inutile, quod non attingit ad id ad quod factum est. Homo autem factus est ad fruendum Deo: Sap. 4: multigena impiorum multitudo non erit utilis. Unde dicit: simul inutiles facti sunt. Item cessant a bono, quia non est qui faciat bonum et cetera. Hoc jam expositum est.
Sepulcrum. Hieronymus dicit, quod apostolus utitur testimonio istorum versuum, sepulcrum patens et cetera. Et invenitur alibi in sacra Scriptura Rom. 3, ubi dicit quod aliquam partem accepit ex Isa. 59, aliam ex aliis partibus Psalterii, et non ex isto Psalmo tantum, cum ipse Hebraeus esset, et sciret hoc in Hebraeo non haberi; habetur tamen in editione vulgata, qua vulgus utitur, vel quae non attribuitur alicui certae personae. A sepulcro patenti exhalat foetor; et ideo supra Psalmista certificavit malitiam, sive culpam inimicorum; hic autem exponit eam: et circa hoc duo facit. Primo ostendit, quomodo sunt peccatores inutiles aliis. Secundo quomodo sibi, ibi, contritio et infelicitas. Circa primum duo proponit. Primo quomodo noceant aliis verbo. Secundo quomodo facto, ibi, veloces et cetera. Circa primum duo facit. Primo ponit promptitudinem oris ad nocendum. Secundo modum nocendi, ibi, linguis suis dolose agebant. Dicit ergo: sepulcrum patens est guttur eorum. Tale autem ad nihil aliud est paratum nisi ut recipiat cadavera: sic os ejus qui semper est paratus ad mortificandum per detractionem, est sepulcrum patens. Apoc. 9: de ore eorum procedebat ignis, et fumus et sulphur. Vel nota voracitatem eorum, quia guttur servit etiam ad comestionem. Sed quandoque nocet dolo, quandoque malitia, et quandoque injuria. Et primo ponit dolum quem habent in lingua. Linguis suis, exterius blande loquendo: Hier. 9: sagitta vulnerans lingua eorum dolum locuta est; secundo dolum in corde: venenum aspidum sub labiis eorum. Occultatum venenum mortificativum est, sed venenum aspidum insanabile est, et incantari non potest: Ps. 57: sicut aspidis surdae, et obturantis et cetera. Cujus venenum dormiendo interficit: Hier. 5: inventi sunt in populo meo impii insidiantes, quasi aucupes ad capiendos viros. Ibidem: sicut decipula plena avibus, sic domus eorum plenae dolo, qui dulci sono attrahunt ad laqueum aves. In quo designatur crudelitas, et pertinacia, et malitia: crudelitas, quia nituntur occidere: pertinacia, quia semper odium est in corde ipsorum; et ideo dicit, venenum et cetera.
Quorum os maledictione. Hic ostendit quomodo aperte nocent, quia per verba detractoria: et amaritudine, idest amara verba: Lev. 19: non maledices surdo. Vel quando verba contra Deum dicit, provocativa ad injuriam vel iram: Isa. 5: rugitus ejus ut leonis veloces. Hic ostendit quomodo noceant facto. Ad effundendum sanguinem: Prov. 1: pedes eorum ad malum currunt, et festinant ut effundant sanguinem.
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Contritio. Hic ostendit quomodo sint nocivi sibiipsis. Dupliciter aliquis sibi nocet: perdendo scilicet bonum quod habet, et deficiendo ab eo quod sperat. Dicit ergo: in viis eorum est contritio, quia conteritur bonum quod habent: et infelicitas, quia non perveniunt ad bonum speratum, scilicet felicitatem: Isa. 39: vastitas et contritio in viis eorum, et viam pacis nescierunt; non est judicium gressibus eorum. Vel contritio in mundo isto: infelicitas post mortem, quae felicitati est opposita: Job 21: in diem perditionis servatur malus, et ad diem furoris ducetur: hoc provenit ex uno quod est contra dilectionem proximi, quia viam pacis non cognoverunt, scilicet quid sit. Vel viam pacis non cognoverunt, scilicet Christum, quia viae ejus sunt viae pacis: Prover. 3: viae ejus, viae pulchrae; et omnes semitae illius pacificae. Non cognoverunt, quia ipsum Christum peccando occiderunt. Aliud contra dilectionem Dei; unde dicit, non est timor Dei ante oculos eorum: et ex hoc peccant: quia, ut dicitur Prov. 17, per timorem domini declinat omnis homo a malo. Quia ergo hoc non habent, ideo sunt sepulcrum patens.
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Nonne. Hic agit de spe liberationis. Et primo ostendit quod impii non habent spem: quia nonne cognoscent. Secundo ostendit quae sit hujusmodi spes, ibi, quis dabit ex Sion. Circa primum duo facit. Primo ostendit quod non cognoscent spem hanc. Secundo ponit signum, ibi, consilium inopis. Movet primo quaestionem, et interponit in se culpam impiorum, et loquitur sic. Dico quod sunt sepulcrum patens, et quod non est Deus in corde eorum: sed numquid cognoscent, quod dominus est in generatione justa? Quasi dicat: hoc debent cognoscere, et quod dominus sit in ea: Hier. 14: tu in nobis es, domine, et nomen sanctum tuum et cetera. Ps. 21: tu autem in sancto habitas, laus Israel. Est ergo dominus in eo sicut in templo. Et omnes qui operantur iniquitatem, scilicet quantum ad Deum: et devorant plebem meam sicut escam panis, quantum ad proximos, quos devorant auferendo bona eorum: Zach. 11: voret unusquisque carnem proximi sui: Michaeae 3: comederunt carnem populi mei, et pellem eorum desuper excoriaverunt: Eccles. 24: panis egentium vita pauperis: qui defraudat illum, homo sanguinis est. Non invocaverunt Deum, idest non habent spem de Deo: Isa. 59: Deum non invocaverunt.
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Et sequitur ex hoc, quod non habent securitatem: ideo dicit: illic trepidaverunt et cetera. Prov. 28: fugit impius nemine persequente: Job 15: sonitus terroris semper in auribus illius, et pax cum sit illi, semper insidias suspicatur. Sed qui invocant Deum salvantur: Joel. 2: omnes qui invocaverunt nomen domini, salvi erunt: Prov. 18: turris fortissima nomen domini.
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Non ergo tales cognoscent, quia dominus in generatione justa est. Et ostendit quod non, per signum; quia confudistis consilium inopis, idest confusibilem reputastis, et blasphemastis quantum in vobis est: et hoc est consilium inopis, ut sciat quoniam dominus spes ejus est: Ps. 21: speravit in domino, eripiat eum, salvum faciat eum, quoniam vult eum. Matth. 27. Qui dicit: si vis perfectus esse et cetera. Item 19. Hoc consilium semper divites contemnunt: Prov. 1: despexistis omne consilium meum, et increpationes meas neglexistis. Et unde? Quoniam dominus spes ejus est: quia non habent in mundo unde sperent nisi in Deo, qui spes sanctorum est.
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Omnes antiqui expectabant hoc. Gen. 49: non auferetur sceptrum de Juda et cetera. Sed hoc expectabatur ex Sion, idest ex Judaeis: Jo. 4: salus ex Judaeis est. Sed quando? Responsio: hoc habebimus, cum averterit dominus captivitatem plebis suae, qui sunt in captivitate peccati et carcere Inferni: Isa. 49: equidem captivitas a forte tolletur, et quod captum fuerit a robusto. Et tunc laetetur Jacob, idest populus Dei interius: et exultet Israel exterius.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.