Psalm 52 [MT 53]

"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;" nevertheless, so few there are, that, fearing amid the many to say this, in their heart they say it, for that with mouth to say it they dare not. Not much then is that which we are bid to endure, hardly is it found: uncommon is that sort of men that say in their heart, "There is no God." But, if it be examined in another sense, is not that found to be in more men, which we supposed to be in men few and uncommon, and almost in none? Let them come forth into the midst that live evil lives, let us look into the doings of profligate, daring, and wicked men, of whom there is a great multitude; who foster day by day their sins, who, their acts having been changed into habit, have even lost sense of shame: this is so great a multitude of men, that the Body of Christ, set amid them, scarce dareth to censure that which it is not constrained to commit, and deemeth it a great matter for itself that the integrity of innocence be preserved in not doing that which now, by habit, either it doth not dare to blame, or if it shall have dared, there breaketh out the censure and recrimination of them that live evil lives, more readily than the free voice of them that live good lives. And those men are such as say in their heart, "There is no God." Such men I am confuting. Whence confuting? That their doings please God, they judge. He doth not therefore affirm, "some say," but "The unwise man hath said in his heart, There is no God." Which men do so far believe there is a God, that the same God they judge with what they do to be pleased. But if thou being wise dost perceive, how "the unwise man hath said in his heart, There is no God," if thou give heed, if thou understand, if thou examine; he that thinketh that evil doings please God, Him he doth not think to be God. For if God is, He is just; if He is just, injustice displeaseth Him, iniquity displeaseth. But thou, when thou thinkest that iniquity pleaseth Him, dost deny God. For if God is one Whom iniquity displeaseth, but God seemeth not to thee to be one whom iniquity displeaseth, and there is no God but one whom iniquity displeaseth, then when thou sayest in thy heart, God doth countenance my iniquities, thou sayest nothing else than, "There is no God."

What then? are we better than they? No, in no wise: for we have before proved both Jews and Gentiles, that they are all under sin; As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips: Whose mouth is full of cursing and bitterness: Their feet are swift to shed blood: Destruction and misery are in their ways: And the way of peace have they not known: There is no fear of God before their eyes. [Psalms 53:1-3] Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.

To such people the word of the prophet can be applied most fittingly: "The fool says in his heart, there is no God." They who say that nothing is seen by God almost deprive him of eyes and even take away substance from him. For when they say he sees nothing, they say he does not exist at all. Although no evil deed is based on reason, because crime cannot be joined with reason, there is no sin, I believe, more irrational or senseless. What is more insane than for anybody, who does not deny that God is the creator of the universe, to deny his governance? How does he admit that God created the world and neglects what he created? As if, indeed, he took pains in creating all things so that he would neglect what he had made!

"The fool has said." Above, the Psalmist rebuked the wickedness of sinners from the side of their affection for sin; here he rebukes their wickedness from their contempt of God. The title: "Unto the end, for understanding, of David, for Amalek." The history of this is found in 1 Sam. 30, when David, fleeing, came to Achish, king of the Philistines, who gave him the city of Ziklag, and it happened that the Amalekites, in his absence, burned the city; eventually David pursued them and recovered the spoil. Mystically, by David is signified Christ; and as the Gloss says, the Amalekites -- "a people licking blood" -- signify the Antichrist and his followers, who with affection "lick" carnal things. Mt. 16: "Flesh and blood," etc. Therefore, as their malice is interpreted, from this they are led against Christ. Augustine says "for Maeleth," which is interpreted as "suffering and giving birth"; and it signifies the Church, of which Jn. 16 says: "A woman, when she is in labor, has sorrow," etc.; and so the Psalm is for the tribulations which the Church suffers from the evils of the world. And this, therefore, is through Korah, who was one of the chief singers; and so this Psalm was sung by his ministry. Likewise it should be known that this Psalm was set forth above at Psalm 13; yet the context is not the same, nor are all the verses, and there it is introduced on account of the first coming of Christ, here on account of the coming of Christ for judgment. And concerning this he does two things. First he sets forth the malice of sinners. Second he introduces the divine judgment, at "The Lord from heaven." Concerning the first he does two things. First he sets forth the root of evil, namely contempt. Second he shows what follows from such a root, at "They are corrupt." It should be known that wisdom, if properly understood, differs from knowledge, because wisdom is about the knowledge of divine things, while knowledge is about the knowledge of human things. The foolish man despises the knowledge of divine things. Job 21: "Depart from us, and we desire not the knowledge of your ways." Rom. 1: "Their foolish heart was darkened," etc. Therefore "the fool has said"; that is, he has despised God and the knowledge of God; and he did this "in his heart," he said: "There is no God." Against this, Anselm says that no one can think that God does not exist. It must be said that something can be unknown to us in two ways. In one way, on its own account; in another way, on our account. In the first way, those things are unknown to us which have their primary existence, such as contingent things, prime matter, motion, and time. In the second way, those things are unknown to us which exceed our knowledge. I say, therefore, that if we consider God according to himself, it cannot be thought that he does not exist, and no proposition is more known than one whose predicate is included in the subject. The existence of God is his essence, and therefore this proposition, "God exists," is maximally self-evident; yet as regards us, the essence of God is not known to us, but is made known to us through his effects. And from this it is the case that whoever denies certain effects of God -- for example, his providence over good and evil men and all things universally, and the miracles of God, and that he is omnipotent -- denies God, and says in his heart -- because it is from God in the hearts of all that God exists -- what no one indeed wishes: he is considered a fool for saying that God does not exist. Or "the fool," that is, the Jew. Ps.: "Understand, you fools"; who said that Christ is not God. Jn. 10: "You, being a man, make yourself God."

"They are corrupt." Here is the effect of their malice. Just as fear, knowledge, and love of God is the principle of every good work, so when knowledge and love of God are removed, all good life is taken away. And first he shows what follows as to the doing of evil; second, as to the loss of good. There are two evils that follow. The first is that "they are corrupt." The body is corrupted through the evaporation of natural heat and through the withdrawal of actual exterior heat. The natural heat of the human soul is God himself; and therefore, as long as knowledge of God is in the soul, the soul retains its form which God impressed upon it, namely innocence and the divine image; but when this heat evaporates and actual heat is withdrawn -- namely the heat of concupiscence and of fear -- the soul is corrupted, and consequently it follows that many cast off fear and love and the knowledge of God from themselves and are corrupted in impurities; and therefore "they have become abominable in their iniquities." Hos. 9: "They became abominable like the things they loved." And he says "iniquity," that is, on account of their iniquities, and they also lose what is good. "There is not one who does good." Jer. 4: "They are wise to do evil, but to do good they have no knowledge."

Let us advert also to that sense, which concerning Christ our Lord Himself, our Head Himself, doth present itself. For when Himself in form of a servant appeared on earth, they that crucified Him said, "He is not God." Because Son of God He was, truly God He was. But they that are corrupted and have become abominable said what? "He is not God:" let us slay Him, "He is not God." Thou hast the voice of these very men in the book of Wisdom. For after there had gone before the verse, "The unwise man hath said in his heart, There is no God ;" as if reasons were required why the unwise man could say this, he hath subjoined, "Corrupted they are, and abominable have become in their iniquities" (ver. 2). Hear ye those corrupted men. "For they have said with themselves, not rightly thinking:" corruption beginneth with evil belief, thence it proceedeth to depraved morals, thence to the most flagrant iniquities, these are the grades. But what with themselves said they, thinking not rightly? "A small thing and with tediousness is our life." From this evil belief followeth that which also the Apostle hath spoken of, "Let us eat and drink, for to-morrow we shall die." But in the former passage more diffusely luxury itself is described: "Let us crown us with roses, before they be withered; in every place let us leave the tokens of our gladness." After the more diffuse description of that luxury, what followeth? "Let us slay the poor just man:" this is therefore saying, "He is not God." Soft words they seemed but now to say: "Let us crown us with roses, before they be withered." What more delicate, what more soft? Wouldest thou expect, out of this softness, Crosses, swords? Wonder not, soft are even the roots of brambles; if any one handle them, he is not pricked: but that wherewith thou shall be pricked from thence hath birth. "Corrupted," therefore, are those men, "and abominable have become in their iniquities." They say, "If Son of God He is, let Him come down from the Cross." Behold them openly saying, "He is not God." ...

"He has looked down from heaven." Here the judgment of God against the wicked is set forth. And first the consideration of the judge is introduced. Second, what the judge finds is shown: "All have turned aside." Third, the sentence is added: "Shall they not know?" The reason they deny God is that they believe that because of his loftiness God does not look upon the lowest things. Job 22: "Do you not think that God is higher than heaven?" etc. "You say, what? He judges through the darkness; he walks about the poles of heaven; and he does not consider our affairs." But it pertains to the perfection of his wisdom that he looks upon all things. Ps.: "Who is like the Lord our God, who dwells on high and looks upon the lowly in heaven and on earth?" And therefore he says that "the Lord has looked down from heaven," that is, he considers "the children of men" from his loftiness. Sir. 16: "What is my soul in so vast a creation?" Prov. 16: "All the ways of man are open to his eyes." Ps.: "The Lord has looked down from heaven upon the earth." Or "from heaven," that is, from Christ. Or from the soul of the just man. He inquires among the children of men "to see if there is one who understands, or who seeks God." There is a difference between God and man: human judges inquire into what is done outwardly, but God looks upon the heart. Ps.: "God searches the hearts and minds."

"In the heart." There are two things that must be done concerning God, namely that the intellect be fixed inwardly upon the knowledge of God and that the affection tend toward God as toward its end. Hence he says he looks down in order to see "if there is understanding." And if it is understood of the just man, in sweetness correcting; but if it is understood of the wicked man, as it is said of him, "he would not understand in order to act well," so it is "seeking," namely, intending to bring him to himself. Ps.: "Seek the Lord, and your soul shall live," etc. But the Lord, looking down to see this, finds malice abounding.

"The Lord from Heaven has looked forth upon the sons of men, that He might see if there is one understanding and seeking after God" [Psalm 53:3]. What is this? "Corrupted they are," all these that say, "There is no God"? And what? Did it escape God, that they had become such? Or indeed to us would their inward thought be opened, except by Him it were told? If then He understood, if then He knew, what is this which has been said, "that He might see"? For the words are of one inquiring, of one not knowing. "God from Heaven has looked forth," etc. And as though He had found what He sought by looking upon, and by looking down from Heaven, He gives sentence: "All men have gone aside, together useless they have become: there is not one that does good, not so much as one" [Psalm 53:4]. Two questions arise somewhat difficult: for if God looks out from Heaven, in order that He may see if there is one understanding or seeking after God; there steals upon an unwise man the thought, that God knows not all things. This is one question: what is the other? If there is not one that does good, is not so much as one; who is he that travails amid bad men? The former question then is solved as follows: ofttimes the Scripture speaks in such manner, that what by the gift of God a creature does, God is said to do....For hence has been said the following also, "For the Spirit searches all things, even the depth of God;" [1 Corinthians 2:10] not because He that knows all things searches, but because to you has been given the Spirit, which makes you also to search: and that which by His own gift you do, He is said to do; because without Him you would not do it: therefore God is said to do, when you do. And because this by the gift of God you doest, God from heaven is "looking forth upon the sons of men." The former question then, according to our measure, thus has been solved.

"All have turned aside." And first he touches upon the departure from the root. Second he says what follows from this. And concerning this he explains. He says, therefore, he inquires here, but he finds that "all have turned aside, together they have become useless"; and again, "there is none who does good." From the understanding and seeking of God "all have departed." Is. 53: "Each one has turned aside to his own way." From this it follows that they are useless, both to themselves and to others. For those who do not have the love of God do not have true faith; whatever works of a good kind they do, they are useless to themselves for the reward of eternal life. Therefore he says, "Together they have become useless," that is, they have done useless works. 1 Cor. 13: "If I distribute all my goods to feed the poor," etc. Is. 14: "Cast out from your tomb," etc. And he explains how they are useless: because "there is none who does good," because those things which are not done in the power of faith and are not informed by the love of God are not good simply. Rom. 14: "Whatever is not from faith is dead." And that they have turned aside he shows when he says, "There is none, not even one," that is, not even one is found to be good. But is there no one good in the whole universe? It must be said that in one way, if it refers to the company of the wicked, no one is good. In another way, universally, "there is none, not even one," that is, up to Christ there is no one who is good by his own power. Phil. 2: "God who works in us."

"Shall they not know," etc. Above, the Psalmist introduced the judge looking upon iniquity and uselessness. Here he treats of the sentence of judgment. And first as to the condemnation of the wicked. Second as to the salvation of the good, at "Who shall give," etc. Concerning the first he does two things. First he proposes the question. Second he makes the proposal clear, at "Because God will scatter." Concerning the first he does two things. First he investigates the defect of penance itself. Second he assigns the merit of punishment, at "Who work." Concerning the first, it should be considered that it frequently happens that in a state of prosperity men do not acknowledge God, but through punishments inflicted by God they remember that God exists; as if to say, this is necessary because of their guilt. Ps.: "The Lord will be known by the judgments he executes." And we have an example of this in Pharaoh. Ex. 5: "I do not know the Lord." And after the inflicted punishments the Egyptians said: "Let us flee from Israel, for the Lord fights for them against us." It was said above that "the fool has said, there is no God," and for this reason he says: "Shall not all who work iniquity know," at least through punishments, "that God exists?" As if to say: indeed they will know, because no one can inflict punishments except God. And this is very necessary because of the guilt they have committed. And they have committed a twofold guilt, namely in deed and in affection. The guilt is the working of iniquity; and therefore he says, "Who work iniquity." Iniquity properly is sin against one's neighbor, because it is opposed to equity. He aggravates this guilt when he says, "Who devour my people as the food of bread." The food of bread is habitual and delightful; as if to say, those men delightfully persevere in their malice and take delight in inflicting injuries. Mic. 3: "They have eaten the flesh of my people and their corpses, and have taken away their goods." Jer. 50: "The first, the king of Assyria." As to the affection, he says, "They have not called upon God." Sinners are disordered in their affection in two ways. First, through contempt of God. Second, through disordered love of temporal things. As to the first, he says, "They have not called upon God," for two reasons. First, because they do not believe in God. Rom. 10: "How shall they call upon him in whom they have not believed?" Second, because they believe they are sufficient by themselves. Ps.: "Our lips are our own." As to the second, he says, "There they trembled where there was no fear"; as if to say, from this cause they feared where there is nothing to fear. By the word "there" he designates not a place but a cause. Hence Augustine says that fear is caused by love. Those men, namely the wicked or sinners, have only love of temporal things; and therefore they fear only temporal losses -- that is, "for that cause" where there is nothing to fear, that is, for which there is nothing to fear. Mt. 10: "Do not fear those," etc.; and therefore there is nothing to fear in the loss of temporal things, because in them there is not properly our true good; and it is certain that if we would cling to God, he would give us even these things. Mt. 6: "Seek first the kingdom of God," etc.

"Shall not all know that work iniquity, that devour My people for the food of bread"? [Psalm 53:5]....There is therefore here a people of God that is being devoured. Nay, "There is not one that does good, there is not so much as one." We reply by the rule above. But this people that is devoured, this people that suffers evil men, this that groans and travails 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 you have confounded, because the Lord is his hope." For ofttimes, in order that the people of God may be devoured, this very thing in it is despised, that it is the people of God. I will pillage, he says, and despoil; if he is a Christian, what will he do to me?...But what follows? "I will convince you, and will set you before your face." You will not now know so as you should be displeasing to yourself, you shall know so as you may mourn. For God cannot but show to the unrighteous their iniquity. If He is not to show, who will they be that are to say, "What has profited us pride, and what has boasting of riches bestowed upon us?" [Wisdom 5:8] For then shall they know, that now will not know. "Shall not all know?" etc. Why has He added, "for the food of bread"? As it were as bread, they eat My people. For all other things which we eat, we can eat now these, now those; not always this vegetable, not always this flesh, not always these apples: but always bread. What is then, "Devour My people for the food of bread"? Without intermission, without cessation they devour.

Such a person not only cuts himself off from the rewards of his virtues but even lays himself open to being condemned to eternal punishment, because the good action, which ought to be performed in consideration of a merciful God, has been performed in order to gain praise. Take away the favors, take away people's admiration, and you will find few who do something good either for the love of God, or barring that, for fear of God; yet no less is the blame with which we are tainted, because we place people before God and human glory before heavenly glory. This disease of pride is acute; it poisons from either side, and it wounds when least expected. For some boast of themselves because they are good, others because they are bad. Of the good who boast, it is said, "For God has scattered the bones of those who are pleased with themselves." Of the evil who boast it is said, "For the wicked person is praised in the desires of his soul, and the worker of injustice shall be blessed." There are also the words of the apostle: "Their god is the belly, their glory is in their shame."

Perhaps he calls them saints in this psalm in the same way that he calls them just in the Gospel when he says, "I am not come to call the just but sinners," that is, those just who boast of the holiness of their race and the letter of the Law, to whom it is said, "Do not boast of your father Abraham, for God is able of these stones to raise up children to Abraham." This type is exemplified in the Pharisee who recited his good works in the temple, as if recalling them to an ignorant Lord, not praying to be heard but demanding the reward due to his good conduct. Yet, this was displeasing to God because he tore down by his pride what he had built up by his justice; he did not do this silently but at the top of his voice; and it is evident that he did not speak to divine ears, because he wished to be heard by people. Hence, he was not pleasing to God because he was pleasing to himself. "For God has scattered the bones of people pleasing to themselves; they have been confounded," he says, "because he has despised them," who "does not despise a contrite and humbled heart."

"Because God has scattered." Here he makes clear the question of how correction takes place, that is, through punishment. And he introduces a twofold punishment, namely interior and exterior. He shows the first when he says, "God has scattered the bones of those who please men," that is, who ultimately desire to please men. By "bones" is understood strength. This strength is either bodily -- and this is consumed by God -- or spiritual -- and this is consumed by sin. These bones are the virtues of good men; hence on the cross the bones of Christ were not broken. But the bones of the thieves were crushed. But he says, "Of those who please men." Is it wrong to please men? It seems not. 1 Cor. 10: "Be without offense," etc. Likewise, "I please all in all things," says the Apostle. It must be said that if someone wishes to please another for the sake of vain glory, that is, to have human glory, this is wrong in those who place their end in this, because such men confidently sin in secret provided they please in public. But sometimes someone wishes to please others in order to draw them to God; and in this way such pleasing is meritorious and good; and it was in this way that the Apostle wished us to please others, and in this way he himself pleased. The contrary is set forth as the exterior punishment: hence he says, "They are confounded," that is, let them be confounded, because their sins are uncovered. Job 20: "The heavens shall reveal his iniquity," because they have deceived, and because they shall lose the temporal things through which they believed they had happiness. Jer. 20: "They shall be greatly confounded." Jer. 17: "Let those who persecute me be confounded." And they shall suffer this "because God has despised them." Those are honored whom God loves. Ps.: "But to me your friends are exceedingly honored," etc. But those whom God has despised are confounded.

For this reason what followeth concerning them? "There have they feared with fear, where there was no fear" (ver. 6). For is there fear, if a man lose riches? There is no fear there, and yet in that case men are afraid. But if a man lose wisdom, truly there is fear, and in that case he is not afraid. ...Thou hast feared to give back money, and hast willed to lose fidelity. The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it. Therefore there they feared, where they ought to have been afraid. But they that of Christ have said, "He is not God," have there feared where was no fear. For they said, "If we shall have let Him go, there will come the Romans, and will take away from us both place and kingdom." O folly and imprudence saying in its heart, "He is not God"! Thou hast feared to lose earth, thou hast lost Heaven: thou hast feared lest there should come the Romans, and take away from thee place and kingdom! Could they take away from thee God? What then remaineth? what but that thou confess, that thou hast willed to keep, and by keeping ill hast lost? For thou hast lost both place and nation by slaying Christ. For ye did will rather to slay Christ, than to lose place; and ye have lost place, and nation, and Christ. In fearing, they have slain Christ: but wherefore this? "For God hath scattered the bones of them that please men." Willing to please men, they feared to lose their place. But Christ Himself, of whom they said, "He is not God," willed rather to displease such men, as they were: sons of men, not sons of God, He willed rather to displease. Thence were scattered their bones, His bones no one hath broken. "They were confounded, for God hath despised them." In very deed, brethren, as far as regardeth them, great confusion hath come to them. In the place where they crucified the Lord, whom for this cause they crucified, that they might not lose both place and nation, the Jews are not. "God," therefore, "hath despised them:" and yet in despising He warned them to be converted. Let them now confess Christ, and say, He is God, of whom they said, "He is not God." Let them return to the inheritance of their fathers, to the inheritance of Abraham, of Isaac, and of Jacob, let them possess with these very persons life eternal: though they have lost life temporal. Wherefore this? Because out of sons of men have been made sons of God. For so long as they remain, and will not, there is not one that doeth good, there is not so much as one. "They were confounded, for God hath despised them."

"Who shall give from Zion?" Here he treats of the good. And first the question is proposed. Second, the answer. The question is this: Who, going forth from Zion, shall save Israel? Who? Christ, because "salvation is from the Jews": therefore from Zion, that is, from the Jews, and from David, and from the upper room of Zion where the apostles received the Holy Spirit, the preachers of salvation went forth. And this none shall give but God. And in what way? "When he shall have turned back the captivity of his people." For the faithful people was held in captivity, that is, in the prison of the Devil, which God turned back when he released them. Ps.: "Turn back, O Lord, our captivity," etc. And what shall follow from this? Joy and gladness. Ps.: "When the Lord turned back the captivity of Zion, we became," etc. But there is a twofold state of the faithful, namely of struggle and of the crown, of merit and of reward; and in both there is joy. And the first is joy from the participation of grace. Rom. 14: "The kingdom is justice." And therefore he says, "Jacob shall exult." 1 Sam. 2: "My heart has exulted," etc. In the reward there is joy, says the Gloss. Is. 35: "Everlasting gladness," etc. And therefore he says, "Israel shall be glad."