1 For the Leader; upon Mahalath. Maschil of David.
Romans · AD 56 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.
Salvian the Presbyter · AD 500 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.
Thomas Aquinas · AD 1274 "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.
2 The fool hath said in his heart: 'There is no G-d'; they have dealt corruptly, and have done abominable iniquity; there is none that doeth good.
Augustine of Hippo · AD 430 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?
Thomas Aquinas · AD 1274 "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.
3 G-d looked forth from heaven upon the children of men, to see if there were any man of understanding, that did seek after G-d.
Augustine of Hippo · AD 430 "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?
Thomas Aquinas · AD 1274 "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.
4 Every one of them is unclean, they are together become impure; there is none that doeth good, no, not one.
Thomas Aquinas · AD 1274 "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.
5 'Shall not the workers of iniquity know it, who eat up My people as they eat bread, and call not upon G-d?'
Augustine of Hippo · AD 430 "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.
Martin of Braga · AD 580 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.
Thomas Aquinas · AD 1274 "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.
6 There are they in great fear, where no fear was; for G-d hath scattered the bones of him that encampeth against thee; Thou hast put them to shame, because G-d hath rejected them.
Augustine of Hippo · AD 430 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.
Thomas Aquinas · AD 1274 "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?
7 Oh that the salvation of Israel were come out of Zion! When G-d turneth the captivity of His people, let Jacob rejoice, let Israel be glad.
Augustine of Hippo · AD 430 And as though to these very persons He were turned, He says, "Who shall give out of Sion salvation to Israel?" [Psalm 53:7]. O you fools, you revile, insult, buffet, besmear with spittings, with thorns ye crown, upon the Cross ye lift up; whom? "Who shall give out of Sion salvation to Israel?" Shall not That Same of whom you have said, "He is not God"?