“For the ungodly said, reasoning with themselves, but not aright, Our life is short and tedious, and in the death of a man there is no remedy: neither was there any man known to have returned from the grave.”
Right. He shews how the wicked brought death into the world, and expresses the sentiments of the epicureans, as in Ecclesiastes. The six first chapters are a sort of paraphrase of the nine first of Proverbs, in which the attractions of virtue and of pleasure are contrasted, &c. (Calmet) — Remedy. Literally, “refreshment.” Septuagint, “healing.” — Hell, or the grave. (Haydock) — They reject as fabulous, the accounts of people being raised to life by miracle. (Calmet) — They suppose that the soul is mortal, and that there is neither reward nor punishment after death. (Worthington)
“For we are born at all adventure: and we shall be hereafter as though we had never been: for the breath in our nostrils is as smoke, and a little spark in the moving of our heart:”
Nothing. Septuagint, “by chance.” The epicureans imagined that the first man was produced by the conflux of atoms. (Lucret. i. 5.) (Calmet) — Smoke, or vanishes like it. — And speech. Budæus would substitute “a little spark.” — Speech may be used for “thing.” Our life is something like a spark. (Menochius) — Speech is an effect of the rational soul, as a spark comes from fire. (Calmet)
“For our time is a very shadow that passeth away; and after our end there is no returning: for it is fast sealed, so that no man cometh again.”
Sealed, like one in the tomb, Matthew xxvii. 66. The epicureans were well convinced of the fragility of our nature: but they drew false inferences from it, pretending that we should enjoy ourselves now, as there will be no future life. This they ought to have proved. (Calmet)
“Come on therefore, let us enjoy the good things that are present: and let us speedily use the creatures like as in youth.”
Come. From the disbelief of future rewards and punishments proceeds the epicure’s life. (Worthington)
“Let us fill ourselves with costly wine and ointments: and let no flower of the spring pass by us:”
Time. Alexandrian Septuagint, “of spring.” (Haydock) — Youth is the spring of life. The voluptuous conclude, from the transitory nature of things, that we should make use of them. Would it not be more rational to despise them? (Calmet)
“Let our strength be the law of justice: for that which is feeble is found to be nothing worth.”
Worth. Strange maxims! which few will dare to proclaim, though they act according to them. (Calmet)
“Therefore let us lie in wait for the righteous; because he is not for our turn, and he is clean contrary to our doings: he upbraideth us with our offending the law, and objecteth to our infamy the transgressings of our education.”
Just. Infidels are not content to live in riot: they also persecute the just. (Worthington) — This passage points out the conduct of the Jews towards our Saviour, in so striking a manner, that Grotius would assert it has been altered by some Christian. But the Fathers adduce it as a clear prediction (Calmet) of the Jewish malice, Matthew xxvii. 41., and Mark xiv. 53. (Worthington)
“He professeth to have the knowledge of God: and he calleth himself the child of the Lord.”
Knowledge. The prophets spoke to sinners in the name of God, and many of them lost their lives in the cause. Christ appeared as a new star, to promote their welfare; yet this only serves to irritate them. (Calmet) (John viii. 16.)
“Let us condemn him with a shameful death: for by his own saying he shall be respected.”
Words. Or he shall be punished for what he has said. (Syriac, Vat.[Vatable?], &c.) (Matthew xxvi. 61.) (Calmet) — We shall hence form a judgment of his real merits, (Menochius) unless this be spoken ironically; as if the just had foolishly flattered himself with the divine protection, Matthew xxvii. 43. (Haydock)
“As for the mysteries of God, they knew them not: neither hoped they for the wages of righteousness, nor discerned a reward for blameless souls.”
Secrets. The disbelief of mysteries leads to a dissolute life, and to the persecution of the just. (Worthington) — The pagans knew not the advantages of suffering, and even the apostles were ignorant of the mystery of the cross, till after the resurrection. (Calmet)
“Nevertheless through envy of the devil came death into the world: and they that do hold of his side do find it.”
Envy. Lucifer thought that the honour of the hypostatic union (Calmet) belonged to the angelical, rather than to the human nature; and this he was guilty of envy, (Haydock) and strove to become like the most High, Isaias xiv. 14. (St. Bernard, ser. xvii. in Canticle of Canticles) (Cornelius a Lapide, &c.)