Fool: the man of the most depraved morals, the atheist and deist. There have always been (Berthier) such pests of society. (Haydock)

David has refuted them again, Psalm lii. (Berthier)

Some have imagined that this psalm was composed in consequence of the blasphemies of Rabsaces, (4 Kings xviii. 32.; Theodoret, &c.) or of the Babylonians. (Calmet)

The Fathers explain it of Jesus Christ, denied by the Jews, &c.

Heart. This must be strangely corrupted, before the mouth can utter such impiety. (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)

These live as if there were no judge. (Calmet)

By sin they come at last to think there is none to govern the world. (Worthington)

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)

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.

No, not one, is not in Hebrew, Septuagint, &c., except in ver. 3. (Calmet)

Yet it occurs in the Vatican Septuagint, which is the best. (Berthier) (Calmet)

“They are become abominable, with earnestness there is none who doth good.” (St. Jerome) (Haydock)

Or they sin designedly and with affectation. (Calmet)

All are unable to do good without the Redeemer. (Worthington)

Some explain this of mankind in general, as all are born in sin. David refers also to actual and habitual sinners. (Berthier)

St. Paul (Romans iii.) proves from this text, and Isaias lix. 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. i. 9.) “The just are justified freely by his grace,” not by the law or will; though this is not effected without the will, &c. 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)