For the LORD knows the way of the righteous: but the way of the ungodly shall perish.
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Augustine of Hippo
AD 430
6. "For the Lord knoweth the way of the righteous" (ver. 6). As it is said, medicine knows health, but knows not disease, and yet disease is recognised by the art of medicine. In like manner can it be said that "the Lord knoweth the way of the righteous," but the way of the ungodly He knoweth not. Not that the Lord is ignorant of anything, and yet He says to sinners, "I never knew you." "But the way of the ungodly shall perish;" is the same as if it were said, the way of the ungodly the Lord knoweth not. But it is expressed more plainly that this should be not to be known of the Lord, namely, to "perish;" and this to be known of the Lord, namely, to "abide;" so as that to be should appertain to the knowledge of God, but to His not knowing not to be. For the Lord saith, "I Am that I Am," and, "I Am hath sent me."
Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier)
God will reward or punish (Worthington) all according to their deserts. (Haydock)
To some he will thunder out, I never knew you; while others shall hear, Come, Matthew xxv. 34. (Calmet)
In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. (Haydock)
It is precisely the scheme and system thus laid down in the Gospel that the Prophet has followed, when he says: Therefore the ungodly shall not rise again in the Judgement, nor sinners in the counsel of the righteous. He leaves no judgment for the ungodly, because they have been judged already; on the other hand, he has refused to sinners, who as we showed in our former discourse are to be distinguished from the ungodly, the counsel of the righteous, because they are to be judged. For ungodliness causes the former to be judged beforehand, but sin keeps the latter to be judged hereafter. Thus ungodliness having already been judged is not admitted to the judgment of sinners, while again sinners, who, are yet to be judged, are deemed unworthy of enjoying the counsel of the righteous, who will not be judged.
The source of this distinction lies in the following words: For the Lord knows the way of the righteous, but the way of the ungodly shall perish. Sinners do not come near the counse...
Then when he says, And all, he shows how the similarity applies: because the blessed prosper in all things, and this is when they achieve the intended end with respect to all that they desire, because the just attain blessedness. Psalm 117:25 "O Lord, save me: O Lord, give good success" etc. The outcome of evil men is the contrary, and this is described where he says: Not so etc. He does two things with regard to this. First he sets forth a similarity, then he shows its fittingness, where he says: The (wicked) shall not rise again. But note that here he repeats the words "not so" twice, for the sake of greater certainty. Genesis 41:32 "That thou didst see the second time...is a token of the certainty." Or not so do they act in their way, and so not so do they receive in their outcome. Luke 16:25 "Thou didst receive good things in thy lifetime, and likewise Lazarus evil things, but now he is comforted; and thou art tormented." They are compared properly to dust, because dust has three t...
