Thomas Aquinas, on Ps 52:4

“All have gone aside, they are become unprofitable together, there is none that doth good, no not one.”

“"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.”

Imported from an open dataset — not yet checked against the printed edition.