Psalms 13:2

2. For God Himself, whom we seek, will, as I hope, help our labors, that they may not be unfruitful, and that we may understand how it is said in the holy Psalm, “Let the heart of them rejoice that seek the Lord. Seek the Lord, and be strengthened: seek His face evermore.” For that which is always being sought seems as though it were never found; and how then will the heart of them that seek rejoice, and not rather be made sad, if they cannot find what they seek? For it is not said, The heart shall rejoice of them that find, but of them that seek, the Lord. …

He has likewise propounded another question, as we shall proceed to show, but has failed to solve it; nay, he has rather rendered it more difficult, by first stating the testimony that had been quoted against him: “There is none that doeth good, no, not one;” and then resorting to seemingly contrary passages to show that there are persons who do good. This he succeeded, no doubt, in doing. It is, however, one thing for a man not to do good, and another thing not to be without sin, although he at the same time may do many good things. The passages, therefore, which he adduces are not really contrary to the statement that no person is without sin in this life. …

6. “How then are all men liars? What! Thou art not a man, I suppose?” Answer quickly and truly. “And O that I may not be a man, that so I may not be a liar.” For see; “God looked down from heaven upon the children of men, to see if there were any that did understand, and seek after God. They are all gone out of the way, they are all together become unprofitable: there is none that doeth good, no not even one.” Why? Because they wished to be sons of men. …

3. “The Lord from heaven looked out upon the sons of men, to see if there be one understanding, or seeking after God” ( ver. 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 hath 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.

What then means this, “Now I know?” The Syriac hath, “Now thou hast made known;” that is, to men. For I knew of old, even before all those commandments. And why, to men even, “now?” for were not those acts enough to prove his mind was right toward God? They were enough indeed, but this one so much greater than them all that they appear nothing beside it. As exalting then this good work and showing its superiority to all, He so spake. For of things which exceed and surpass all that went before, most men are wont to speak so: for instance, if one receive from another a gift greater than any former one, he often says, “Now I know that such an one loves me,” not hereby meaning that he knew not in the time past, but as intending to declare what is now given to be greater than all. …

[5.] And be not astonished, that the [words] “Himself being tempted” ( c. ii. 18 ) are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, “The Lord looked down from heaven, and beheld all the sons of men” ( Ps. xiv. 2 ), that is, accurately acquainted Himself with all things; and again, “I will go down, and see whether they do altogether according to the cry of them” ( Gen. xviii. 21 ); and again, “God cannot endure the evil ways of men” ( Gen. vi. 5 ?), the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

8. Worthy of admiration is the virtue of that man, my brethren! for through Timothy he enjoins upon all, that they should have regard to nothing more than to godliness, but above everything to adjudge the chief place to faith in God. For what grace has the unrighteous man, though he may feign to keep the commandments? Nay rather, the unrighteous man is unable even to keep a portion of the law, for as is his mind, such of necessity must be his actions; as the Spirit says, reproving such; ‘The fool hath said in his heart, there is no God.’ After this the Word, shewing that actions correspond with thoughts, says, ‘They are corrupt; they are profane in their machinations.’ The unrighteous man then, in every respect corrupts his body; stealing, committing adultery, cursing, being drunken, and doing such like things. …