“Some have denied that there is a divine spirit altogether. They have openly professed that God is not the ruler of everything, that his name is nothing but empty and that he is of no substance. Others worship gods who do not exist, denying him who is God alone. Some suggest that indeed there is a God in name, but they contend that he does not oversee earthly matters or look on human affairs. In summary, therefore, all these people have come together into the single position of atheism (godlessness), believing that there is no God. Since they are not bold enough to announce this openly, they persuade themselves in their hearts, being foolish and senseless in the matter of truth, that God does not exist. (A natural understanding about God and the innate seeds of the instinct drive all of them to confess a recognition of God; they are not so bold to deny this fact with their lips, so they pretend to recognize him not as the only God but as an innumerable plurality.) … Their godless position is brought to light from their works (as indeed a tree is judged by its fruit), with their villainy and a way of living like it. They have poisoned their own spirit, betraying it to their bodies with whatever corruption, and as men act in madness with men and through whatever other monstrous and abominable acts, they defile their own selves. In this way it was shown that even if they mustered ten thousand gods, even if they blared out with their lips and confessed God governs all things, in their hearts, and really in their minds, there is not the least recognition of God. Such, therefore, was the life of these people before the advent of our Savior.”

“"There is no God." There is no foundation, then how does the building stand? There is no keel, then how does the ship stabilize? There is no captain, then how is the ship readied? There is no builder, then how is the house built? There is no architect, then who founded the city? There is no farmer, then how do the fields bear their bundles? There is no music, then how can there be the harmony on the lyre of the world? There is no one to foresee, then how does foreknowledge permeate everything? There is no charioteer, then how is the chariot of the four elements driven? There is no sculptor, then how are statues of people in the world crafted? There are no builders of arches, then who has built the arch of heaven for you? There is no gold worker, then who has placed the golden disc sun in heaven as on a table? There is none who brings a torch, then who gave the moon of the night to you as a silver torch? There is none who brings light, and who has given to you a light with clear splendor? There is none who alone makes great lights, then who has put the ascending lamps of the stars in the sky for you?… Is there no Creator about whom the creature testifies?”

“This statement [about fools] is directly followed by one pointing out that their actions correspond with their thoughts: "They are corrupt, and their behavior is evil." The unrighteous person corrupts his body in every possible way: stealing, committing adultery, cursing, getting drunk, and doing similar things.… Count on it: those who are fools in their thoughts will do wicked deeds. As the Lord said [to the Pharisees], "How can you speak good things when you are evil?" And they truly were evil, because their thoughts were wicked.”

“"The fool has said in his heart, There is no God" [Psalm 14:1]. For not even have certain sacrilegious and abominable philosophers, who entertain perverse and false notions of God, dared to say, "There is no God." Therefore it is, has said "in his heart;" for that no one dares to say it, even if he has dared to think it. "They are corrupt, and become abominable in their affections:" that is, while they love this world and love not God; these are the affections which corrupt the soul, and so blind it, that the fool can even say, "in his heart, There is no God. For as they did not like to retain God in their knowledge, God gave them over to a reprobate mind." [Romans 1:28] "There is none that does goodness, no not up to one." "Up to one," can be understood either with that one, so that no man be understood: or besides one, that the Lord Christ may be excepted. As we say, This field is up to the sea; we do not of course reckon the sea together with the field. And this is the better interpretation, so that none be understood to have done goodness up to Christ; for that no man can do goodness, except He shall have shown it. And that is true; for until a man know the one God, he cannot do goodness.”

“[Like the Assyrian army in the days of Hezekiah], all will come to know through experience the one fighting against them; fear will strike them from a source they did not expect. I mean, who would have thought they would be destroyed by an angel? That God cares for the Jews? Those who mocked the counsel of poor and lowly Hezekiah for trusting in God rather than arms will realize that the one who made himself dependent on God enjoyed a hope that was not disappointed.”

“The fact that God exists is not doubted by those who accept the sacred Scriptures—both the Old and New Testaments, I mean—or by the majority of the Greeks, for, as we have said, the knowledge of God's existence has been revealed to us through nature. However, since the wickedness of the evil one has so prevailed over people's nature as even to drag some of them down to the most unspeakable and extremely wicked abyss of perdition and to make them say that there is no God, … then the Lord's disciples and apostles, made wise by the all-Holy Spirit, did by his power and grace show signs from God and draw up those people alive in the net of their miracles from the depths of the ignorance of God to the light of his knowledge.”

“The fool said in his heart, etc. David recited two psalms in this Book, in one manner [with almost identical wording]: the first one concerning Nebuchadnezzar and the second one (ch. 53) concerning Titus. In this one, he prophesied concerning Nebuchadnezzar, who was destined to enter the Temple and to destroy it, with not one [man] of all his armies protesting against him. “There is no God” and “I will ascend above the heights of the clouds.” they have committed abominable deeds Heb. עלילה, deeds.”

“The Psalm says: The fool has said in his heart: there is no God; but to say in the heart is to think: therefore that God does not exist can be thought, at least by the fool. To that which is objected to the contrary from the Psalm and from Damascene, the response is already clear: because it proceeds from doubt which comes from a deficiency of reason, of the kind that exists in the foolish intellect, which, darkened by its own dimness, neither sufficiently resolves nor rightly compares nor fully apprehends the meaning of this name God. For the intellect itself has within itself sufficient light from its own condition, by which it could drive this doubt far away and free itself from foolishness. Hence in this defective consideration of the foolish intellect, it falls short voluntarily rather than by compulsion, not on account of a deficiency on the part of the object known, but on account of a deficiency on its own part.”

“Above, the Psalmist reproached the deceitfulness of his enemies; here he sets forth their malice. The title is: "Unto the end, a Psalm of David." And concerning this he does two things. First he manifests their malice. Second he sets forth the hope of his liberation from them, at "Shall they not know," etc. And concerning the first he does two things. First he proposes their malice. Second he certifies that this malice is in them, at "The Lord from heaven," etc. The first is divided into two. First he proposes the root of their malice. Second the progress of their malice: "They are corrupt," etc. As it is said in Sir. 10: "The beginning of all sin is pride, and the beginning of man's pride is to fall away from God." That a man, therefore, does not have God in his heart is the principle of malice; and therefore he says, "The fool has said in his heart, there is no God": Wis. 1: "Wisdom will not enter into a malicious soul, nor dwell in a body subject to sins." But can he say this? To say in one's heart is to think. But can one think that God does not exist? Anselm says that no one can. Likewise Damascene. The knowledge of God is naturally implanted in all: no one can think that what is naturally known does not exist. But it should be known that we can speak about the knowledge of God in two ways: namely, according to himself, or as regards us. If in the first way, then without doubt it cannot be thought that he does not exist: for no proposition can by its nature be thought false whose predicate is included in the definition of the subject. It should be noted, however, that existence in God is different from existence in other things, because the existence of God is his substance. Therefore, whoever speaks of God according to himself, speaks of his existence; and therefore according to himself it cannot be thought that he does not exist. And the statement of Damascene is resolved: because what is naturally implanted is known indeterminately, namely that God exists, but not what God is; but this is held through faith. "God" is said from "Theos," which means "to burn away all malice." Therefore someone says that God does not exist when he thinks that he is not omnipotent, and that he does not have care of human affairs: Job 21: "Who is the Almighty, that we should serve him?" This can be referred to the Jews who said that Christ was a mere man, not God. Jn. 10: "You, being a man, make yourself God." These Jews, not believing in him who was promised in the law, say "there is no God" -- this one, namely, who preaches to us. And the fool said this, because they were unwilling to receive the wisdom of God, having the eyes of their mind blinded; Ps. 81: "They have not known, nor have they understood." Wis. 2: "For their own malice has blinded them." Or here the sinner is rebuked. First for the sin of the heart in consent, at "The fool has said." Second for the sin of action, at "They are corrupt." Third for the sin of habit, at "And they have become abominable." First he calls the sinner a fool; because he does not have wisdom, so that he says, etc. Likewise, because spiritual things have no savor for him; 1 Cor. 2: "The natural man does not perceive the things of God." Consequently, the progress of malice is set forth: "They are corrupt and have become abominable." Just as the two parts of justice are to do good and to avoid evil, so the two parts of injustice are to do evil and to avoid good. And first he sets forth the first part. Second, the second. Concerning the first, he sets forth two things. First, the perversity of vices. Second, their abomination. In bodies, corruption follows from the evaporation of natural heat expelled by an alien heat. For the natural heat of the soul is the love of God. When, therefore, the alien love of concupiscence and of other sins enters, God departs. And therefore, when he said "there is no God," he immediately adds "they are corrupt": Jer. 5: "They have denied God and said, It is not he," namely, the punisher of sinners, the rewarder of the just: Sir. 21: "The heart of the fool," namely of the sinner, "is like a broken vessel." They are corrupt, therefore -- sinners through evil action: Jn. 3: "Their works were evil" -- because after they lose gratuitous goods through consent, the natural goods in them are corrupted; and therefore punishment follows them: Ps. 96: "A fire shall go before him, and shall burn his enemies round about." Likewise, when a body putrefies, it becomes abominable. So the soul of a person, as long as the love of God is in it, is acceptable to God; but when it is corrupted through sin, it becomes abominable. What is abominable is that from which human appetite recoils: and therefore he says, "And they have become abominable," namely to God and men -- sinners through the habit of sinning: Jer. 2: "How exceedingly base have you become, repeating your ways." Hos. 9: "They were alienated in confusion, and became abominable like the things they loved." And he said "in their pursuits," because through these they arrive at abominable things. Or they do so studiously, according to Jerome. For God finds more abominable the studied willingness to sin than the sin itself: Job 34: "They have deliberately turned away from him, and would not understand any of his ways." Another reading has: "They have corrupted and made abominable their pursuit," namely of wisdom and discipline: Prov. 1: "They have held discipline hateful, and have not received the fear of the Lord": Ez. 8: "You shall see yet greater abominations." Consequently he treats of the avoidance of good. "There is none who does good," because "there is no just man on earth who does good and does not sin" (Eccl. 7). "Not even one," that is, except Christ, because he alone had neither contracted sin nor committed sin. The Blessed Virgin had contracted sin: Eccl. 7: "One man among a thousand I have found; a woman among all these I have not found." Or "not even one," because not even one person perfectly does good. This is true, given that they have said "there is no God," and "they are corrupt."”

“When you hear the Lord looks down from heaven, think not of his divine and incorporeal nature that he has bowed and bent down, or has bent his knee or nodded his head, but realize his visitation, forgiveness and kindness. Although he is said to have a head, ears, eyes, mouth and hands, and to sit and to rise, yet he is not altogether constituted of members and parts. So he does not literally look down but shows his own mercy. He looks down from heaven, not through fences and gates in the sky, but because from heaven he has visited humankind.… He sees them to serve them and to embrace them as a friend.… He appears to them who have faith in him in order that he may see who is sick and who needs the doctor and who is poor and who requires Christ, the storehouse of the Father.… Then after they see the Lord of the prophets has looked down from heaven so that he may see, … they say, "It is not enough, Lord, that you look down from heaven. Descend.… Come, … Son of the Father. Seek what is made in your image."”

“"The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God" [Psalm 14:2]. It may be interpreted, upon the Jews; as he may have given them the more honourable name of the sons of men, by reason of their worship of the One God, in comparison with the Gentiles; of whom I suppose it was said above, "The fool has said in his heart, There is no God," etc. Now the Lord looks out, that He may see, by His holy souls: which is the meaning of, "from heaven." For by Himself nothing is hid from Him.”

“"The Lord." Here, first, he certifies the fault. Second, he expounds it, at "Their throat." Sin is certified through iniquity; and therefore here he sets forth God's investigation, saying: you say that there is no God; but this is false, because "the Lord has looked down from heaven upon the children of men": Prov. 16: "All the ways of man are open to his eyes." He looked down, therefore, by sending his Son -- the Lord the Father from heaven, that is, from the bosom of his loving-kindness: Is. 66: "Heaven is my throne." Or "from heaven," that is, Christ, through whom he will judge sinners. Or alternatively: some say that God does not know singulars and changeable things, because he is immaterial and simple and eternal. And so he does not know according to the movements of things, and according to the mode of his knowability. The response is: on the contrary, because he knows material things immaterially, as Dionysius concludes. And so also the intellect knows: and therefore he says "from heaven," that is, from the height of his dignity and nature. "He looked down upon the children of men." And he wishes to find in us -- by his antecedent will, by which he wills all to be saved -- that which pertains to salvation, namely that we may know God through the intellect and love him through the affections and desire him. And therefore he says, "that he may see," that is, "that he may make us see," because he himself always sees. "Whether there is one who understands," through the intellect: Deut. 32: "Would that they were wise and understood," etc. "Or seeks God," through the affections.”

“It was right to show openly the magnitude of the disease that lingered with sinister purpose for all people before the advent of the Savior: as it was manifested to all, his sojourn on earth became straightforwardly necessary. As all have sinned, all lacked the glory of God, and now they are all justified by his grace.”

“Everywhere they all have turned to tyranny. They no longer cling to the prophets. Come, King, appear, and they will fear your authority. All have turned from the ways of the prophets. Come, O Way, and lead back those who have wandered away.… Humankind was created right by God, … but they have turned away by choice to evil.… They have turned away from their right nature.… "There is no one who does good, no, not one." From head to foot, from rich to poor, the whole world grows sick.”

“"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 does good, no not up to one" [Psalm 14:3], must be interpreted as above. "Their throat is an open sepulchre." Either the voracity of the ever open palate is signified: or allegorically those who slay, and as it were devour those they have slain, into whom they instil the disorder of their own conversation. Like to which with the contrary meaning is that which was said to Peter, "Kill and eat;" [Acts 10:13] that he should convert the Gentiles to his own faith and good conversation. "With their tongues they have dealt craftily." Flattery is the companion of the greedy and of all bad men. "The poison of asps is under their lips." By "poison," he means deceit; and "of asps," because they will not hear the precepts of the law, as asps "will not hear the voice of the charmer;" which is said more clearly in another Psalm. "Whose mouth is full of cursing and bitterness:" this is, "the poison of asps." "Their feet are swift to shed blood." He here shows forth the habit of ill doing. "Destruction and unhappiness" are "in their ways." For all the ways of evil men are full of toil and misery. Hence the Lord cries out, "Come unto Me, all you that labour and are heavy laden, and I will refresh you. Take My yoke upon you, and learn of Me, for I am meek and lowly in heart. For My yoke is easy and My burden light." [Matthew 11:28-30] "And the way of peace have they not known:" that way, namely, which the Lord, as I said, mentions, in the easy yoke and light burden. "There is no fear of God before their eyes." These do not say, "There is no God;" but yet they do not fear God.”

“The Scripture shut up all things under sin, the first through ignorance, the second through weakness, and the third through malice, so that when Christ came, He could have mercy on them all. And the Apostle wonders at this, and quotes the authority of the Psalm: "All alike have gone astray; they have become perverse; there is not one that does good, not even one."”

“What will he find when he has searched here? The contrary: because "all have turned aside"; and he sets forth three things: namely, a turning away from God, useless action, and cessation from good. He says, therefore, "All have turned aside," namely from God: Deut. 31: "I know that after my death you will act wickedly, and will turn aside from the way which I have commanded you": Hos. 4: "There is no truth, no knowledge, no mercy of God in the land": Jer. 8: "No one speaks what is good; there is none who does penance for his sin." Likewise, from the fact that one turns away from God, he becomes useless: because that is useless which does not attain that for which it was made. But man was made to enjoy God: Wis. 4: "The manifold brood of the wicked shall be of no use." Hence he says, "Together they have become useless." Likewise, they cease from good, because "there is none who does good," etc. This has already been expounded.”

“"Shall not all, who work iniquity, know?" [Psalm 14:4]. He threatens the judgment. "Who devour My people as the food of bread:" that is, daily. For the food of bread is daily food. Now they devour the people, who serve their own ends out of them, not referring their ministry to the glory of God, and the salvation of those over whom they are.”

“Did not...know? Did they not know at the end what had befallen them? Those who devoured My people The seed of Nebuchadnezzar. partook of a feast Heb. לחם, lit. bread. They made a feast (as in Dan. 5:1) “made a huge feast (לחם).” they did not call upon the Lord They neither considered Him nor remembered His wondrous and awesome deeds at their feast, and [they] used His vessels.”

“"Shall they not." Here he treats of the hope of liberation. And first he shows that the wicked do not have hope, because "shall they not know." Second he shows what this hope is, at "Who shall give from Zion." Concerning the first, he does two things. First he shows that they will not know this hope. Second he sets forth a sign, at "The counsel of the poor man." First he raises a question, and interposes within it the fault of the wicked, and speaks thus. I say that they are an open sepulchre, and that God is not in their hearts: but shall they not know that the Lord is in the just generation? As if to say: they ought to know this, and that the Lord is in it: Jer. 14: "You are in our midst, O Lord, and your holy name," etc. Ps. 21: "But you dwell in the holy place, the praise of Israel." Therefore the Lord is in him as in a temple. "And all who work iniquity," namely against God, "who devour my people as the food of bread," as regards neighbors, whom they devour by taking away their goods: Zech. 11: "Let each one devour the flesh of his neighbor": Mic. 3: "They have eaten the flesh of my people and have flayed the skin from them": Sir. 34: "The bread of the needy is the life of the poor man: he who defrauds him of it is a man of blood." "They have not called upon God," that is, they have no hope in God: Is. 59: "They have not called upon God." And it follows from this that they have no security: therefore he says, "There they trembled," etc. Prov. 28: "The wicked man flees when no one pursues": Job 15: "The sound of terror is always in his ears, and when there is peace, he always suspects ambush." But those who call upon God are saved: Joel 2: "All who call upon the name of the Lord shall be saved": Prov. 18: "The name of the Lord is a most strong tower." Therefore such men will not know that the Lord is in the just generation.”

“Such people will never learn from experience what a harsh thing it is to do wrong to the Lord's people, so bitter are they toward us as to wish to treat us like a meal of bread.… Since they are ready to swallow us raw, then, and do not have the Lord before their eyes, fear will overtake them from a quarter where they do not expect it.”

“"They have not called upon the Lord." For he does not really call upon Him, who longs for such things as are displeasing to Him. "There they trembled for fear, where no fear was" [Psalm 14:5]: that is, for the loss of things temporal. For they said, "If we let Him thus alone, all men will believe in Him; and the Romans will come, and take away both our place and nation." [John 11:48] They feared to lose an earthly kingdom, where no fear was; and they lost the kingdom of heaven, which they ought to have feared. And this must be understood of all temporal goods, the loss of which when men fear, they come not to things eternal.”

“There they were in great fear For recompense was paid to Belshazzar king of Babylon [causing him] to be in great fear, as it is stated (in Dan. 5:6): “Then the king’s color changed, his thoughts terrified him, the joints of his loins came loose, and his knees knocked against each other.” But our Sages explained this (Sanh. 104b, Mid. Ps. 14:4) as referring to the heathens: Whoever does not rob Israel does not experience a pleasant taste in his food. Those who devoured my people felt as though they ate bread, for they experienced a pleasant taste. for God is in the generation of a righteous man In the generation of Jeconiah, who were righteous.”

“These words that are now put forth can be understood in my opinion in light of the Jews trying to upset the plan of the Savior, because they thought that he was lacking power. They did not consider carefully the treasure of his divinity. So they always contradicted his teaching, and the power of his miracles they misrepresented as not from divine power but as having been worked through some other source.”

“Like the general over the soldiers and the king over the senate, God is over the generation of the righteous.… If God is in the midst of two or three, how much more is he found in the generation of the righteous where there is a battle-free life, a lack of sadness, rest and inheritance and a kingdom without end.”

“"For God is in the just generation." It refers to what went before, so that the sense is, "shall not all they that work iniquity know that the Lord is in the just generation;" that is, He is not in them who love the world. For it is unjust to leave the Maker of the worlds, and "serve the creature more than the Creator." [Romans 1:25] You have shamed the counsel of the poor, for the Lord is his hope [Psalm 14:6]: that is, you have despised the humble coming of the Son of God, because ye saw not in Him the pomp of the world: that they, whom he was calling, should put their hope in God alone, not in the things that pass away.”

“And he shows this by a sign: because "you have confounded the counsel of the poor man," that is, you have considered it contemptible and have blasphemed it as far as you were able: and this is the counsel of the poor man, that he may know that the Lord is his hope: Ps. 21: "He hoped in the Lord; let him deliver him, let him save him, since he desires him" (Mt. 27). He who says, "If you wish to be perfect," etc. (Mt. 19). This counsel the rich always despise: Prov. 1: "You have despised all my counsel, and have neglected my reproofs." And whence? "Because the Lord is his hope": because they have nothing in the world from which they may hope except in God, who is the hope of the saints.”

“"Who will give salvation to Israel out of Sion?" (ver. 7). Who but He whose humiliation ye have despised? is understood. For He will come in glory to the judgment of the quick and the dead, and the kingdom of the just: that, forasmuch as in that humble coming "blindness hath happened in part unto Israel, that the fulness of the Gentiles might enter in," in that other should happen what follows, "and so all Israel should be saved." For the Apostle too takes that testimony of Isaiah, where it is said, "There shall come out of Sion He who shall turn away ungodliness from Jacob:" for the Jews, as it is here, "Who shall give salvation to Israel out of Sion?" "When the Lord shall turn away the captivity of His people, Jacob shall rejoice, and Israel shall be glad." It is a repetition, as is usual: for I suppose, "Israel shall be glad," is the same as, "Jacob shall rejoice."”

“All the ancients expected this. Gen. 49: "The scepter shall not be taken from Judah," etc. But this was expected from Zion, that is, from the Jews: Jn. 4: "Salvation is from the Jews." But when? The answer: we shall have this "when the Lord shall have turned away the captivity of his people," who are in the captivity of sin and the prison of Hell: Is. 49: "Indeed, the captive shall be taken from the strong, and what was seized by the mighty shall be rescued." "And then let Jacob be glad," that is, the people of God inwardly; "and let Israel rejoice" outwardly.”