Therefore the ungodly shall not stand in the judgment, nor sinners in the congregation of the righteous.
Read Chapter 1
Augustine of Hippo
AD 430
5. "Therefore the ungodly rise not in the judgment" (ver. 5): "therefore," namely, because "as dust they are cast forth from the face of the earth." And well did he say that this should be taken away from them, which in their pride they court, namely, that they may judge; so that this same idea is more clearly expressed in the following sentence, "nor sinners in the counsel of the righteous." For it is usual for what goes before, to be thus repeated more clearly. So that by "sinners" should be understood the "ungodly;" what is before "in the judgment," should be here "in the counsel of the righteous." Or if indeed the ungodly are one thing, and sinners another, so that although every ungodly man is a sinner, yet every sinner is not ungodly; "The ungodly rise not in the judgment," that is, they shall rise indeed, but not that they should be judged, for they are already appointed to most certain punishment. But "sinners" do not rise "in counsel of the just" that is that the may, judge, b...
Again. So as to gain their cause, (Amama) or to make opposition; as the Hebrew yakumu, "stand up "with defiance, intimates. (Haydock)
They are already judged, (John iii. 18.) and can make no defence; they being separated from the just, like goats. Kimchi (though he is defended by Amama. Haydock) and some other Jews, falsely asserts that the souls of the wicked will be annihilated, and that only the just Israelites will rise again. (Buxtorf, Syn. 1.)
But this is very different from the belief of the ancient Jews, who clearly assert the truth respecting future rewards and punishments, 2 Machabees vii. 9, 14, 23, and 36., and Wisdom v. 1., or Josephus, or 4 Machabees x. See Job
The Fathers have adduced many such proofs from the other parts of Scripture, which they had read with as much attention as modern critics. (Calmet)
Council, (Menochius) or rather "counsel "as the same word, Boule, is used by the Septuagint as
And the Prophet, seeing that the change of their solid substance into dust will deprive them of all share in the boon of fruit to be bestowed upon the happy man in season by the tree, has accordingly added: Therefore the ungodly shall not rise again in the Judgment. The fact that they shall not rise again does not convey sentence of annihilation upon these men, for indeed they will exist as dust; it is the resurrection to Judgment that is denied them. Non-existence will not enable them to miss the pain of punishment; for while that which will be non-existent would escape punishment, they, on the other hand, will exist to be punished, for they will be dust. Now to become dust, whether by being dried to dust or ground to dust, involves not loss of the state of existence, but a change of state. But the fact that they will not rise again to Judgment makes it clear that they have lost, not the power to rise, but the privilege of rising to Judgment. Now what we are to understand by the privi...
