For the Lord knoweth the way of the just: and the way of the wicked shall perish.

“It is precisely the scheme and system thus laid down in the Gospel that the Prophet has followed, when he says: Therefore the ungodly shall not rise again in the Judgement, nor sinners in the counsel of the righteous. He leaves no judgment for the ungodly, because they have been judged already; on the other hand, he has refused to sinners, who as we showed in our former discourse are to be distinguished from the ungodly, the counsel of the righteous, because they are to be judged. For ungodliness causes the former to be judged beforehand, but sin keeps the latter to be judged hereafter. Thus ungodliness having already been judged is not admitted to the judgment of sinners, while again sinners, who, are yet to be judged, are deemed unworthy of enjoying the counsel of the righteous, who will not be judged. The source of this distinction lies in the following words: For the Lord knows the way of the righteous, but the way of the ungodly shall perish. Sinners do not come near the counsel of the righteous for this reason, that the Lord knows the way of the righteous. Now He knows, not by an advance from ignorance to knowledge, but because He condescends to know. For there is no play of human emotions in God that He should know or not know anything. The blessed Apostle Paul declared how we were known of God when he said: If any man among you is a prophet or spiritual, let him take knowledge of the things which I write unto you, that they are of the Lord: but if any man does not know, he is not known 1 Corinthians 14:37 . Thus he shows that those are known of God who know the things of God: they are to come to be known when they know, that is, when they attain to the honour of being known through the merit of their known godliness, in order that the knowledge may be seen to be a growth on the part of him who is known, and not a growth on the part of one who knows not. Now God shows clearly in the cases of Adam and Abraham that He does not know sinners, but does know believers. For it was said to Adam when he had sinned: Adam, where are you Genesis 3:9 ? Not because God knew not that the man whom He still had in the garden was there still, but to show, by his being asked where he was, that he was unworthy of God's knowledge by the fact of having sinned. But Abraham, after being for a long time unknown— the word of God came to him when he was seventy years of age— was, upon his proving himself faithful to the Lord, admitted to intimacy with God by the following act of high condescension: Now I know that you fear the Lord your God, and for My sake you have not spared your dearly loved son. God certainly was not ignorant of the faith of Abraham, which He had already reckoned to him for righteousness when he believed about the birth of Isaac: but now because he had given a signal instance of his fear in offering his son, he is at last known, approved, rendered worthy of being not unknown. It is in this way then that God both knows and knows not— Adam the sinner is not known, and Abraham the faithful is known, is worthy, that is, of being known by God Who surely knows all things. The way of the righteous, therefore, who are not to be judged is known by God: and this is why sinners, who are to be judged, are set far from their counsel; while the ungodly shall not rise again to judgment, because their way has perished, and they have already been judged by Him Who said: The Father judges no man, but has given all judgment unto the Son, our Lord Jesus Christ, Who is blessed for ever and ever. Amen.”

“"For the Lord knoweth the way of the righteous" (ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."”

“For the Lord knows the way, etc. Because He knows the way of the righteous, and it is before Him to recognize it constantly; the way of the wicked is hateful to Him, and He removes it from before Him. Therefore, the foot of the wicked will not stand up on the day of judgment, neither shall the sinners be written in the congregation of the righteous.”

“For [the LORD] knows (כִּֽי־יוֹדֵ֣עַ - ki yodea): There is no doubt that the Glorious Name (HaShem HaNikhbad - i.e., God) knows the universals (ha-kelalim) and the general aspects of the particulars (ha-peratim ha-kelalim). The universals are the life-soul (nefesh kol chai) common to all created beings. The particulars refer to each and every species individually, or even each and every creature individually, for they are all the work of His hands. However, [regarding God's specific] knowledge of the individual (da'at ha-perat) concerning each person in a general sense (be-derekh kelal)—whether regarding the righteous or the wicked—this we understand [is the specific type of knowledge implied here]. And He eternally knows the fixed natures (omanut) of known things. And because the souls of the righteous will endure (she-ta'amdénah) and will exist forever (ve-tihyénah kayamot le-olam), therefore [the verse says] He "knows" them [in the sense of acknowledging, cherishing, and sustaining their enduring way]. He also knows that the souls of the wicked will perish (to'védnah). Behold, the meaning [of the verse's second clause] is that the way of the wicked leads to destruction (le-avaddon). And if the souls of the wicked (resha'im) perish, how much more so (af ki) the souls of the scoffers (letzim)? [Recalling the hierarchy discussed in verse 1, where scoffers were considered the worst category]. Or [alternatively], the word "wicked" (resha'im) [in this verse] is inclusive of [both] sinners (chata'im) and scoffers (letzim).”

“For the Lord knoweth the way of the righteous: – This verse is an explanation of the preceding; for he says in the congregation of righteous men without explaining in what sense the congregation of the righteous after death is (to be understood); therefore he interprets and says that (the Lord) knoweth; and the meaning of knoweth is “looks upon and considers with a view to doing them good.” And so (in the passage) “What is man that Thou takest knowledge of him?” (Ps. 144:3); “Whom the Lord knew” (Deut. 34:10); “for I know his sorrows” (Exod. 3:7); “Thou hast known my soul in adversities” (Ps. 31:8); “I did know thee” (Hos. 13:5). In this way too (we understand) “there is no man that will recognise me” (Ps. 142:5); “blessed be he that did recognise thee” (Ruth. 2:19). He says that God who is exalted gathers the souls of the righteous to Himself, and knows them, and recognises them to do them good and satisfy them with His goodness and knowledge and care; for this is the greatest good and the best recompense, as it is said: “and the soul of my Lord shall be bound in the bundle of life with the soul of the Lord thy God” (1 Sam, 25:29) But the way of the wicked shall perish: – for at their death they have no raising again, as he has said they shall not rise up; but their souls shall perish and go to perdition, as it is said (ibid.): “and the souls of thine enemies, them shall he sling out, as from the hollow of a sling.””

“This Psalm is set apart from the whole work: for it does not have a title, but is, as it were, the title of the whole work. But David also composed the Psalms after the manner of one praying, who does not keep to one mode, but conducts himself according to the diverse affections and motions of the one who prays. This first Psalm, therefore, expresses the affection of a man lifting his eyes to the whole state of the world, and considering how some make progress, and some fail. And among the blessed, Christ was first; among the wicked, Adam. But it should be noted that in one thing all agree, and in two things they differ. They agree in beatitude, which all seek; but they differ in the process toward beatitude, and in the outcome of it: because some arrive, and some do not. This Psalm, therefore, is divided into two parts. In the first, the process of all toward beatitude is described. In the second, the outcome, at the place: "And he shall be like a tree that is planted near the running waters." Concerning the first he does two things. First, the process of the wicked is touched upon; second, that of the good, at the place: "But his will is in the law of the Lord," etc. In the process of the wicked, three things are to be considered. First, deliberation about sin, and this in thought; second, consent and execution; third, the inducement of others to the same, and this is the worst. And therefore he first sets down the counsel of the wicked, at the place: "Blessed is the man," etc. Now he says "who has not walked," because as long as a man deliberates, he is in the act of going. Second, he sets down consent and execution, saying: "and in the way of sinners," that is, in operation. Proverbs 4: "The way of the wicked is darksome; they know not where they fall." "He has not stood," namely, by consenting and by acting. Now he says "of the wicked," because impiety is sin against God, while "of sinners" is sin against one's neighbor; and "in the chair" — behold the third — that is, to induce others to sin. "In the chair," therefore, as a teacher, and one teaching others to sin: and therefore he says "of pestilence," because pestilence is a contagious disease. Proverbs 29: "Pestilent men bring a city to ruin." He, therefore, who walks in this way is not blessed, but rather he who goes in the contrary manner. But the beatitude of man is in God. Psalm 143: "Blessed is the people whose God is the Lord," etc. The right process toward beatitude, therefore, is first that we subject ourselves to God: and this in two ways. First, through the will, by obeying his commandments; and therefore he says: "but in the law of the Lord"; and this pertains especially to Christ. John 8: "I came down from heaven not to do my own will, but the will of him who sent me." It applies likewise also to every just man. And he says "in the law" through love, not "under the law" through fear. 1 Timothy 1: "The law is not made for the just man." Second, through the intellect, by meditating continually; and therefore he says, "he shall meditate on his law day and night," that is, continually, or at fixed hours of the day and night, or in prosperity and adversity. In this part the outcome of felicity is described: and first he sets down its diversity; second he assigns the reason, at the place: "because the Lord knows," etc. Concerning the first he does two things. First he sets down the outcome of the good; second, that of the wicked, at the place: "not so the wicked," etc. Concerning the outcome of the good he uses a comparison: and first he sets it forth; second he applies it, at the place: "and all whatsoever he shall do," etc. For the comparison is taken from a tree, in which three things are considered, namely planting, fruit-bearing, and preservation. Now for planting, ground moistened by waters is necessary, otherwise it would wither; and therefore he says: "that is planted near the running waters," that is, near the streams of graces. John, chapter 7: "He who believes in me, out of his belly shall flow rivers of living water." And whoever has his roots near this water will bear fruit by doing good works; and this is what follows: "that he shall yield his fruit." Galatians 5: "But the fruit of the Spirit is charity, joy, peace, patience, longanimity, goodness, benignity," etc. "In its season," namely now, when it is the time for working. Galatians, last chapter: "While we have time, let us work good to all." But it does not wither either; rather, it is preserved. Some trees are preserved in their substance, but not in their leaves; some, however, are preserved even in their leaves — so too the just: hence he says, "and his leaf shall not fall off," that is, they are not forsaken by God even in the least and most external of works. Proverbs 11: "But the just shall spring up like a green leaf." Then, when he says "and all things," he applies the comparison, because the blessed will prosper in all things: and this when they attain the intended end, as regards all that they desire, because the just arrive at beatitude. Psalm 116: "O Lord, save me; O Lord, give good success," etc. The outcome of the wicked is contrary, which is described at the place: "not so," etc. And concerning this he does two things. First he sets down the comparison; second he applies it, at the place: "they shall not rise again." But note that here he prefaces it with "not so," and "not so" twice, on account of greater certainty. Genesis 41: "That you saw it a second time is a sign of its firmness." Or: they do not act thus in the process, therefore they do not receive thus in the outcome. Luke 16: "You received good things in your life, and Lazarus likewise evil things; but now he is comforted here, while you are tormented." They are properly compared, indeed, to dust, which has three things contrary to those that were said of the just man. Because dust does not cling to the earth, but is on the surface; the tree, however, is planted by its roots. Likewise the tree is compact in itself; likewise it is moist. But dust is divided in itself, dry and arid. By which it is signified that the good are united by charity, like the tree. Psalm 117: "Appoint a solemn day, with thick boughs, even to the horn of the altar." But the wicked are divided. Proverbs 13: "Among the proud there are always quarrels." Likewise the good cling by their roots to spiritual things and to divine goods, but the wicked are sustained by external goods. Likewise they are without the water of grace. Genesis 3: "Dust you are," etc. And therefore all their malice shall fall away, just as the leaf falls from the vine and from the fig tree, Isaiah 34. But of the good it is said here that his leaf shall not fall off. Luke 21: "A hair of your head shall not perish." But of these wicked it is said that they are totally cast away from the face — that is, from superficial goods — whom the wind, that is, tribulation, shall cast away from the face of the earth. Job 4: "I have seen those who work iniquity, and sow sorrows, and reap them, perishing by the blast of God, and being consumed by the breath of his mouth." Then he applies the comparison at the place: "they shall not rise again," because they are like dust. But against this, 2 Corinthians 5: "We must all be made manifest before the tribunal of Christ." Likewise 1 Corinthians 15: "We shall indeed all rise again." To this it must be said that this can be read in two ways. For a man is properly said to rise again in judgment when his case is upheld by the sentence of the judge. These, therefore, do not rise again, because the sentence in judgment is not given in their favor, but rather against them: hence another reading has, "they shall not stand firm." But the good do rise thus: because although they were afflicted on account of the sin of the first parent, nevertheless they will have the sentence in their favor. "Nor shall sinners be gathered in the council of the just." Because the good will be gathered into eternal life, to which the wicked will not be admitted. Or it must be said that this is understood of the restoration of justice, to which they are restored by their own judgment. 1 Corinthians 11: "If we would judge ourselves, we should not indeed be judged." And as to this he says, "they shall not rise again in judgment," namely their own judgment, concerning which it is said, Ephesians 5: "Rise, you who sleep, and rise from the dead, and Christ shall enlighten you." But some are restored by the counsel of the good: and in this way too the wicked do not rise from sin. Or: "the wicked," that is, the unbelievers, do not rise again in the judgment of discussion and examination, because, according to Gregory, some will be condemned and not judged, as the unbelievers; some will be neither judged nor condemned, namely the apostles and perfect men; some will be judged and condemned, namely the wicked among the faithful. Thus, therefore, the faithful will not rise again in the judgment of discussion, so as to be examined. John 3: "He who does not believe is already judged." But sinners will not rise again in the council of the just, that is, so as to be judged and yet not condemned. Then the reason is given why such as these will not rise again in judgment: "because the Lord knows," etc. And he speaks properly: because when someone knows that a thing is lost, it is recovered; but when he does not know it, it is not recovered. The just, however, though dissolved by death, are nevertheless known by God. 2 Timothy 2: "God knew who are his" — he knows, namely, with a knowledge of approbation, and therefore they are restored; but because he does not know the way of the wicked with a knowledge of approbation, therefore "the way of the wicked shall perish." Psalm 118: "I have gone astray like a sheep that is lost: seek your servant, O Lord, for I have not forgotten your commandments." Psalm 34: "Let their ways become darkness and slipperiness," etc.”

“For the Lord knoweth the way of the righteous,.... The way in which he walks by faith, which is in Jesus Christ; the way in which he goes to the Father, and carries to him his sacrifices of prayer and praise, which meet with acceptance through him; the way in which he seeks for and expects justification, pardon, and salvation, namely, through the blood, righteousness, and sacrifice of Christ: and also it may denote his course, his walk and conversation; for the righteous man is a follower of God, he takes up the cross and follows after Christ: he walks not after the flesh, but after the Spirit, according to the rule of the word, and as becomes the Gospel of Christ: and this way of his in every sense the Lord "knows"; not merely as he is omniscient, for by his omniscience his eyes are upon the ways of all men; he knows the way of the wicked as well as the way of the righteous; but the sense is, that the Lord approves of and is well pleased with his way of faith and holiness; he knows this person, so as to love him and take delight and pleasure in him; his countenance beholds him with a smile; he is well pleased with him in Christ and for his sake, on whose account he has respect to him and to his offerings, to his service and duty, to his ways and works; and hence he is a blessed man, is in a happy situation, and all he does prospers, for he and his ways please the Lord: and hence also it is that neither he nor his way shall perish; the way he is in leads to everlasting life, and he being a follower of the Lord in a way pleasing to him, he shall never perish, but have eternal life; but the way of the ungodly shall perish; for his way is a wicked way, the way of sinners, Psa 1:1; it leads to destruction and death, and all that walk in it shall perish; for if is a way the Lord knows not, does not approve of, he abhors it; wherefore the man that continues in it will be unhappy, wretched, and miserable to all eternity. These last words therefore show the reason of the happiness of one sort of men, and the unhappiness of the other; and prove and confirm the same: the Lord knows, approves of, loves, and delights in the one; he does not approve of and delight in the other. Next: Psalms Chapter 2”

“Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier) — God will reward or punish (Worthington) all according to their deserts. (Haydock) — To some he will thunder out, I never knew you; while others shall hear, Come, &c., Matthew xxv. 34., &c. (Calmet) — In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. (Haydock) Bible Text & Cross-references: The happiness of the just: and the evil state of the wicked. 1 Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence: 2 *But his will is in the law of the Lord, and on his law he shall meditate day and night. 3 *And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season. And his leaf shall not fall off: and all whatsoever he shall do shall prosper. 4 Not so the wicked, not so: but like the dust, which the wind driveth from the face of the earth. 5 Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just. 6 For the Lord knoweth the way of the just: and the way of the wicked shall perish.”