Exegetical and Hermeneutical Commentary of Psalms 4:2
O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah.
2. O ye sons of men ] From appealing to God he turns to remonstrate with the rebels, and singles out the leaders from the general mass. The phrase used is bn sh, which in Psa 49:2 is rendered ‘high,’ and in Psa 62:9, ‘men of high degree,’ in opposition to bn dm, rendered ‘low’ and ‘men of low degree.’ At the same time by calling them ‘sons of men’ he contrasts them with God, the defender of his cause.
my glory ] There is no need to inquire whether David’s personal honour or his royal dignity is meant. Both are included, for both were defamed and insulted. But it was an aggravation of the rebels’ offence that the king had a special ‘glory’ as the representative of Jehovah. Cp. Psa 3:3, note.
vanity leasing ] The rebellion is a vain thing, destined to end in failure, like the threatened uprising of the nations (Psa 2:1): it is a lie, for it is based on the false principle of personal ambition setting itself up against the divinely appointed king. Cp. Isa 28:15; Isa 28:17. Another possible interpretation would refer the words to the false imputations and underhand intrigues by which Absalom and his confederates sought to tarnish David’s reputation and undermine his authority. Cp. 2Sa 15:2 ff. But the verbs used ( love seek) point rather to the end desired than to the means employed.
leasing ] R.V. falsehood. Leasing (Psa 5:6) is an obsolete word for a lie: from A.S. les, empty, and so false: used by Chaucer, Spenser, and Shakespeare. Cp. Faerie Queene, 11. 11. 10:
“Slaunderous reproches, and fowle infamies,
Leasinges, backbytinges.”
Fuente: The Cambridge Bible for Schools and Colleges
O ye sons of men – Turning from God to men; from Him in whom he hoped for protection to those who were engaged in persecuting him. We are not, of course, to suppose that they were present with him, but this is an earnest, poetic remonstrance, as if they were with him. The reference is doubtless to Absalom and his followers; and he calls them sons of men, as having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal. God was holy, true, and just, and he might appeal to Him; they were ambitious and wicked, and from them he had nothing to hope. He looked upon God as righteous altogether; he looked upon them as altogether depraved and wicked. God he regarded as his just Protector; them he regarded as seeking only to wrong and crush him.
How long – The phrase used here might refer either to time or to extent. How long in regard to time, – or to what degree or extent will you thus persecute me? The former, however, seems to be the true signification.
Will ye turn my glory into shame – My honor, or what becomes my rank and station. If this refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long they intended to do him so great injustice and wrong.
Will ye love vanity – Compare the notes at Psa 2:1. That is, how long will you act as if you were in love with a vain and impracticable thing; a thing which must be hopeless in the end. The idea is, that God had chosen him, and anointed him, and had determined that he should be king Psa 4:3, and therefore, that their efforts must be ultimately unsuccessful. The object at which they were aiming could not be accomplished, and he asks how long they would thus engage in what must, from the nature of the case, be fruitless.
And seek after leasing – The word leasing is the Old English word for lie. The idea here is, that they were pursuing a course which would yet prove to be a delusion – the hope of overturning his throne. The same question, in other respects, may be asked now. Men are seeking that which cannot be accomplished, and are acting under the influence of a lie. What else are the promises of permanent happiness in the pursuits of pleasure and ambition? What else are their attempts to overthrow religion and virtue in the world?
Selah – See the notes at Psa 3:2.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. O ye sons of men] beney ish, ye powerful men-ye who are now at the head of affairs, or who are leaders of the multitude.
Love vanity] The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty!
Seek after leasing?] This is a Saxon word, from [Anglo-Saxon], falsehood, from [A.S.], to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James’s translators from the above.
Selah.] Mark this! See what the end will be!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
O ye sons of men, i.e. princes and potentates, as this Hebrew phrase seems and is thought to signify, who are engaged with Saul or Absalom against me.
Will ye turn my glory into shame? or, shall my glory be for a shame, i.e. be made by you matter of reproach and scorn? By his glory probably he means that high honour and royal majesty which God had either promised to him, or conferred upon him; wherein, when he was in great straits and dangers, they might possibly reproach him in some sort as this: Is this the man, whom God so highly loves, and honours, and will exalt, who now flees from one mountain or cave to another, who runs away to the Philistines, whom his own son hath banished out of the land? Is this the effect of his glorying and boasting of Gods favour and promises?
Love vanity, i.e. affect and pursue these courses and designs of opposing me and my kingdom, which you will certainly find to be vain, and to no purpose.
Leasing or, lying; the same thing with vanity; these two words being promiscuously used, as Psa 62:9. Only this seems to add some emphasis, and to intimate the fair hopes and promising probabilities of success which they had, and which aggravate their disappointment. Or by lying he may design those horrid calumnies, which the partisans either of Saul or Absalom had raised against him, and which they joined with their other endeavours to make him odious to all the people, and so the better to effect his ruin.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. sons of menmen of note orprominence (compare 2Ch 21:9).
turn my gloryor,”royal dignity.”
into shameor,”reproach.”
vanitya foolish andhopeless enterprise (Ps 2:1).
leasinga lie.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
O ye sons of men,…. Meaning great men, the nobles of Israel; and so the Jewish interpreters k generally explain it; such as Ahithophel, and others, who were in the conspiracy with Absalom,
2Sa 15:12: and so they were the kings and princes of the earth, and the rulers of the Jewish sanhedrim, the chief priests and elders, who were the enemies of Christ; and such, generally speaking, have been the persecutors of the saints; these men of power and authority, of dignity and honour, and who were in high places, and boasted of their titles and grandeur, the psalmist addresses by way of expostulation in the following words;
how long [will ye turn] my glory into shame? Meaning either God, who was his glory, Ps 3:3; whom they reproached when they said there was no help for him in him; or his tongue, the instrument of praise, and the songs of praise he expressed by it, Ps 7:8; which they jeered and scoffed at: or rather his royal glory and majesty, which they attempted to vail by casting him down from his excellency, by dethroning him, and setting up Absalom in his room. So the Jews endeavoured to turn the glory of Christ into shame, which lay in his being the only begotten of the Father; by denying his sonship, by condemning him to death; because he said he was the Son of God; and by mocking at him under that character on the cross; and also by their spitting upon, buffeting, and crucifying the Lord of glory; by reproaching his Gospel, ministers, and people; and by not acknowledging him as the Messiah, and submitting to his righteousness. And wicked men do as much as in them lies to turn the glory of the saints into shame, by aspersing their character, taking away their good name and reputation among men; by reproaching and reviling them, and speaking all manner of evil of them; and by persecuting them in the most violent manner;
[how long] will ye love vanity; or “a vain thing” l. Such as the placing of Absalom upon the throne, on which their hearts were set; and such was the vain imagination of the Jews, with which they pleased themselves, that Jesus should die, and his name perish; and such are all the attempts of wicked men to ruin and destroy the people and interest of Christ; for no weapon formed against them shall prosper;
[and] seek after leasing? Or “a lie” m; or that which fails and deceives, as a lie does: and such were all the counsels and designs of the great men of Israel against David: and so the Jews may be said to seek after a lie, when they seek after another Messiah besides Jesus of Nazareth: for every other proves a “Bar Cozbi”, that is, the son of a lie; as the false Messiah in Adrian’s time was called by themselves. And so do all such as seek after and embrace false doctrines, errors, and heresies, and are given up to believe them. Now the psalmist suggests that these great men were obstinate, and continued in these sinful practices; and that in the issue all their efforts would be vain and fruitless; and which he further strengthens by observing to them what follows.
Selah; on this word, [See comments on Ps 3:2].
k Jarchi, Aben Ezra, Kimchi, Ben Melech in loc. l “inane”, Pagninus, Montanus, Vatablus, Cocceius “inanem rem”, Piscator. m “mendacium”, Pagninus, Montanus, Tigurine version, Junius & Tremellius, Piscator, &c.
Fuente: John Gill’s Exposition of the Entire Bible
(Heb.: 4:3-4) Righteous in his relation to God he turns rebukingly towards those who contemn his whose honour is God’s honour, viz., to the partisans of Absolom. In contrast with , men who are lost in the multitude, denotes such as stand prominently forward out of the multitude; passages like Psa 49:3; Psa 62:10; Pro 8:4; Isa 2:9; Isa 5:15, show this distinction. In this and the preceding Psalm David makes as little mention of his degenerate son as he does of the deluded king in the Psalms belonging to the period of his persecution by Saul. The address is directed to the aristocratic party, whose tool Absolom has become. To these he days: till when ( beside the non-guttural which follows with Segol, without any manifest reason, as in Psa 10:13; Isa 1:5; Jer 16:10), i.e., how long shall my honour become a mockery, namely to you and by you, just as we can also say in Latin quousque tandem dignitas mea ludibrio? The two following members are circumstantial clauses subordinate to the principal clause with (similar to Isa 1:5; Ew. 341, b). The energetic fut. with Nun parag. does not usually stand at the head of independent clauses; it is therefore to be rendered: since ye love , that which is empty – the proper name for their high rank is hollow appearance – how long will ye pursue after , falsehood?-they seek to find out every possible lying pretext, in order to trail the honour of the legitimate king in the dust. The assertion that the personal honour of David, not his kingly dignity, is meant by , separates what is inseparable. They are eager to injure his official at the same time as his personal reputation. Therefore David appeals in opposition to them (Psa 4:4) not only to the divine choice, but also to his personal relationship to God, on which that choice is based. The of is, as in 2Ki 4:41, the of sequence: so know then. The Hiph. (from = , cogn. , prop. to divide) to make a separation, make a distinction Exo 9:4; Exo 11:7, then to distinguish in an extraordinary and remarkable way Exo 8:18, and to show Psa 17:7, cf. Psa 31:22, so that consequently what is meant is not the mere selection ( ), but the remarkable selection to a remarkable position of honour (lxx, Vulg. mirificavit , Windberg translation of the Psalms gewunderlichet). belongs to the verb, as in Psa 135:4, and the principal accent lies on : he whom Jahve Himself, not men, has thus remarkably distinguished is a , a pious man, i.e., either, like the Syriac = : God’s favourite, or, according to the biblical usage of the language (cf. Psa 12:2 with Isa 17:1), in an active signification like , , and the like: a lover of God, from (root Arab. hs , stringere , whence hassa to curry, mahassa a curry-comb) prop. to feel one’s self drawn, i.e., strongly affected (comp. hiss is mental impression), in Hebrew, of a strong ardent affection. As a he does not call upon God in vain, but finds a ready hearing. Their undertaking consequently runs counter to the miraculously evidenced will of God and must fail by reason of the loving relationship in which the dethroned and debased one stands to God.
Fuente: Keil & Delitzsch Commentary on the Old Testament
2. O ye sons of men. The happy result of the prayer of David was, that resuming courage, he was able not only to repel the fury of his enemies, but also to challenge them on his part, and fearlessly to despise all their machinations. That our confidence, therefore, may remain unshaken, we ought not, when assailed by the wicked, to enter into conflict without being furnished like David with the same armor. The sum is, that since God was determined to defend David by his own power, it was in vain for all the men in the world to endeavor to destroy him; however great the power which they otherwise might have of doing him injury. By calling those whom he addresses the sons, not of Adam, or of some common persons but of men, he seems by the way to reprove their pride. (52) I do not agree with certain Jewish expositors who think that nobles or men of rank are meant. It is rather an ironical concession of what they claimed to themselves, by which he ridicules their presumption, in esteeming themselves to be noble and wise, whereas it was only blind rage which impelled them to wicked enterprises. In the words how long, he condemns their perverse obstinacy; for what he means, is not that they were stirred up against him merely by some sudden impulses, but that the stubborn purpose of injuring him was deeply fixed in their hearts. Had not their maliciousness deprived them of their understanding, the many instances in which God had proved himself to be David’s defender would have compelled them to desist from their attempts against him. But as they were fully determined to disgrace him whom God had exalted to the royal throne he asks them, How long they will persevere in their endeavors to turn his glory into shame And it is to be observed that although loaded with every kind of reproach, both among the high and the low he yet courageously keeps fast hold of the glory or the honor of royalty which God had graciously promised him, or had conferred upon him, and is fully persuaded that God will at length vindicate his right to it, however much his enemies might wickedly endeavor to blot and obscure it by treating his pretensions with derision and scorn.
How long will ye love vanity? In these words, he partly reproaches his enemies for the wicked and perverse passions with which he saw them to be impelled, although they falsely pretended to be actuated by a godly zeal; and he partly derides their folly in flattering themselves with the hope of success while fighting against God. And it is a most pointed rebuke. Even when the ungodly rush headlong into all manner of wickedness with the grossest (53) malice, they soothe themselves with deceitful flatteries in order not to be disturbed with the feelings of remorse. David, therefore, cries out, that wilfully to shut their eyes and varnish their unrighteousness with deceitful colors, would avail them nothing. The ungodly may indeed flatter and delude themselves, but when they are brought in good earnest to the trial, it will be always manifest that the reason why they are deceived is, because from the beginning they were determined to deal deceitfully. Now, from this place, we ought to take a shield of invincible steadfastness as often as we see ourselves overmatched in prudence and subtlety by the wicked. For with whatever engines they assault us, yet if we have the testimony of a good conscience, God will remain on our side, and against him they shall not prevail. They may greatly excel in ingenuity, and possess much power of hurting us, and have their plans and subsidiary aid in the greatest readiness, and be very shrewd in discernment, yet whatever they may invent, it will be but lying and vanity.
(52) “ Le mot Hebrieu ne signifie pas simplement Homme, mais homme viril at robuste; en quoy il semble taxer, en passant, leur arrogance.” — Fr. The Hebrew word signifies not simply man, but a strong and robust man; and by this word he seems, in passing, to rebuke their arrogance.
(53) “ D’une malice si evidente qu’on la pourroit toucher au doigt.” — Fr. With a malice so evident that one could touch it with the finger.
Fuente: Calvin’s Complete Commentary
(2)Sons of men.A literal rendering of a Hebrew phrase generally interpreted as men of high degree. Luther translates gentlemen (see Psa. 49:2), where it is high, as contrasted with low. (Comp. Psa. 62:9, men of high degree.)
How long?Literally, how long to shame my glory? which, after the analogy of Psa. 37:26, his seed is for a blessing, must mean How long shall my glory be for shame (opprobrio)? The LXX. and Vulg. follow a different and probably correct reading: How long will ye be heavy (or slow) of heart? They also indicate that an interrogative has dropped out before the second clause, so that it is rightly supplied by the Authorised Version.
Seek after.In Hebrew the intensive conjugation, to seek earnestly, or again and again.
Leasingi.e., lying. (Comp. Psa. 4:6.) So in Wycliffes New Testament: Whanne he speketh leesing, he speketh of his own; for he is a lere, and is fader of it (Joh. 8:44). Lesyngmongers (1Ti. 1:10). Chaucer uses the word; and it is common in Piers Ploughman. Shakespeare also knows the word:
Now Mercury indue thee with leasing,
For thou speakest well of fools.Twelfth Night.
(See Bible Educator, iv. 3,) Miltons translation is
To love, to seek, to prize
Things false and vain, and nothing else but lies.
For Selah, see Note, Psa. 3:2.
From this verse we gather that the report of the calumny uttered against him in Jerusalem had reached the kings ears.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Sons of men The Hebrew denotes men of rank, as distinguished from the other form, for the common people. Literally, the former is sons of , ( ish,) and the latter the sons of , ( adam.) The distinction is well brought out in Psa 49:3, and Psa 62:9, where ish is translated high and high degree, and adam, low and low degree. In this David warns the leaders of the rebellion.
Turn my glory into shame Treat my kingly rights and dignity with dishonour and contempt.
Leasing Lying.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘O you sons of men how long will my glory be turned into dishonour?
How long will you love vanity, and seek after falsehood?’ Selah.
This again fits well with David’s situation. It was the vanity of Absalom that had finally resulted in the rebellion, as a result of Absalom’s false claims (2Sa 14:25-26; 2Sa 15:1-6). Thus David’s glory as king in Jerusalem had been replaced by the dishonour of dwelling as a fugitive in tents. And even more his status as ‘Yahweh’s anointed’ had been marred by the accusations that had been made against him.
However the words can also apply to any man of God who has been dishonoured because of men’s vain thinking and deceptiveness. How easily can a man’s reputation be wrecked by lies. For the world hates those who are true to God (Joh 15:18-19; Joh 16:2). So Jesus paradoxically warned of the danger of being thought well of, for that too would only result in persecution because of the nature of man. Men hate those who are truly righteous (1Pe 4:14; 1Pe 4:16; Mat 5:11-12; Luk 6:26), especially when others see them as righteous. It was something that Jesus Himself suffered from, as He was misrepresented by the leaders of the people. These words could easily be applied to Him.
‘O you sons of men.’ Not ben ’adam but ben ‘ish, high born men rather than low. See its use in Psa 49:2; Psa 62:9. His address is to the high born who are responsible for his distress. By evicting him from Jerusalem with the intention of removing him from the throne they had dishonoured him and the glory that was his as YHWH’s anointed. But they are still but sons of men, in contrast to God, and they should remember that, for God is not pleased when those He favours are ill-used. And whenever the true people of God are attacked falsely and dishonoured it is God’s glory in them that is being outwardly tarnished.
‘How long will you love vanity, and seek after falsehood?’ When men attack those who are God’s they are revealing that they love ‘vanity’, that, is the desire for empty and meaningless things. They are seeking what is temporal rather than what is eternal. And regularly they do it by deceit, as Absalom had deceived. They deceive themselves and they deceive others, twisting facts in order to win their case, erecting a refuge of lies which will one day be swept away (see Isa 28:25-27).
Fuente: Commentary Series on the Bible by Peter Pett
Psa 4:2. Ye sons of men The Hebrew benei iish, signifies sons of man; which may differ very much from our translation: For, does not the phrase sons of man imply all the human race; all the sons of Adam? And does not sons of men denote only persons of dignity and eminence? See Edwards’s Style of the Holy Scripture, and Mudge. Leasing signifies lies or falsehood.
Fuente: Commentary on the Holy Bible by Thomas Coke
We have here an address, and it is a very affectionate one, to the children of men, for despising Jesus and his salvation. Is not this of all sins the grossest, to think slightingly of that which occupied the mind of Jehovah from all eternity?
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 4:2 O ye sons of men, how long [will ye turn] my glory into shame? [how long] will ye love vanity, [and] seek after leasing? Selah.
Ver. 2. O ye sons of men ] Ye nobles, Psa 49:1-2 , who think to carry all before you with those big looks, and bubbles of words: ye who are potent at court, and therefore insolent above measure. David, having poured out his heart to God in prayer, takes heart of grace thus freely to bespeak these great ones his enemies.
How long will ye turn my glory into shame?
How long will ye love vanity? &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 4:2-3
2O sons of men, how long will my honor become a reproach?
How long will you love what is worthless and aim at deception?
Selah.
3But know that the Lord has set apart the godly man for Himself;
The Lord hears when I call to Him.
Psa 4:2 The author develops the antagonistic setting by two questions directed to those who oppose.
1. reproach/shame BDB 484
2. worthless/vain words BDB 938
3. deception/lies BDB 469
As God is called my righteousness in Psa 4:1, now He is called on to reveal the attitude, motives, and actions of those who would do the psalmist harm.
NASBmy honor become a reproach
NKJVmy glory to shame
NJBheavy of heart
The NJB follows the LXX, which apparently translated a different Hebrew text than the MT. The UBS Text Project (p. 165) gives the MT a C rating (considerable doubt).
Selah See note at Psa 3:2.
Psa 4:3 How should the opponents respond to the psalmist’s questions of Psa 4:2?
1. know (Qal imperative) that the Lord has set apart (LXX, has done wondrous things for His holy one, cf. NJB, NEB) the godly man for Himself (UBS Text Project gives an A rating [very high probability])
2. the Lord hears the godly man (BDB 339) when he prays
YHWH knows and responds to His true followers. An attack on them is an attack on Him!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
how long = until when. Ellipsis correctly supplied.
leasing = falsehood. Anglo-Saxon = leasung; Mid. Eng. = lesing.
Selah. Connecting and contrasting his enemies’ acts with his own sure defence. See App-66.
Fuente: Companion Bible Notes, Appendices and Graphics
O: Psa 57:4, Psa 58:1, Ecc 8:11, Ecc 9:3
how: Psa 72:2, Exo 10:3, Num 14:11, Pro 1:22
my glory: Psa 3:3, Psa 14:6, Psa 106:20, Isa 20:5, Isa 45:17, Jer 2:11, Hos 4:7, 1Co 1:31
love: Psa 2:1, 1Sa 12:21, Isa 59:4, Jer 2:5, Jon 2:8
leasing: Psa 5:6, Psa 58:3, Psa 63:11, Jer 9:3, Eph 4:25
Reciprocal: 2Sa 2:26 – how long 2Sa 16:8 – the blood 2Ki 18:19 – What confidence 2Ki 18:30 – make you Job 31:5 – walked Psa 3:2 – Selah Psa 8:4 – son Psa 62:3 – How Psa 62:7 – glory Isa 36:15 – General Isa 60:19 – thy God Jer 23:26 – How Mic 7:7 – my God Luk 23:35 – derided Act 24:9 – General
Fuente: The Treasury of Scripture Knowledge
Psa 4:2. Ye sons of men David is considered here by many commentators as addressing not mankind in general, but only princes, potentates, and persons of high degree. And perhaps, the phrase, sons of men, may often bear that sense in the Old Testament. But it must be observed, the Hebrew here, , benee ish, signifies, sons of man, and not sons of men, and seems evidently to be of the same import as the phrase, sons of Adam, and if so, must include all mankind. Nor is there any proof from the context, or any part of the Psalm, that he is addressing merely those great men among the Jews or Israelites who revolted from him under Absalom, or even that he had Absaloms rebellion particularly in his view when he composed this Psalm. He rather seems to be addressing the generality of his countrymen, or, rather, all into whose hands the Psalm might come, on subjects of infinite concern to all. How long will ye turn my glory into shame? Or, as the Hebrew is literally rendered, How long shall my glory be for a shame? that is, be made by you a matter of reproach and scorn. And by his glory he probably meant, not only that honour which God had conferred upon him in advancing him to the throne, which, when he was in great straits and dangers, his enemies might possibly reproach and make the subject of derision; but also, and especially, the glory of God and his Messiah. For, as Dr. Horne justly observes, If the Israelitish monarch conceived he had just cause to expostulate with his enemies for despising the royal majesty with which Jehovah had invested his anointed, of how much severer reproof shall they be thought worthy who blaspheme the essential glory of (God and) King Messiah, which shines forth by his gospel in his church. But are not these rather to be considered as the words of God himself, here reasoning with sinners, by the psalmist, and calling them to repentance? As if he had said, You that go on in the neglect of God and his worship, and in contempt of the kingdom of Christ and his government, consider what you do. You not only disgrace yourselves, debase the dignity of your nature, the excellence of those powers with which you are endued; but you dishonour me, your Maker, and turn my glory, and that of my Son, your Messiah, into shame. Or, if they be Davids words, they may still be interpreted to the same sense, for his God was his glory, as he calls him Psa 3:3. Idolaters are charged with changing the glory of God into shame, Rom 1:23. And all wilful sinners do so by disobeying the commands of his law, despising the offers of his grace, and giving that affection and service to the creature which are due to God only. Those that profane Gods holy name, that ridicule his word and ordinances; and, while they profess to know him, by works deny him, do what in them lies to turn his glory into shame. How long will ye love vanity, and seek after leasing? That is, lying or a lie. You are yourselves vain, and desire and pursue vain things, and you love to be and do so. You set your hearts upon that which will prove, at last, vanity and a lie. They that love the world and seek the things that are beneath, that please themselves with the delights of sense, and choose for their portion the wealth of this world, love vanity, and seek lies, for these things will deceive and so ruin them. How long will you do this? Will you never be wise for yourselves, never consider your duty and interest? When shall it once be? Jer 13:27.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
4:2 O ye {d} sons of men, how long [will ye turn] my glory into shame? [how long] will ye {e} love vanity, [and] seek after leasing? Selah.
(d) You who think yourselves noble in this world.
(e) Though your enterprises please you, yet God will bring them to nothing.
Fuente: Geneva Bible Notes
2. Warning for enemies 4:2-5
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
David’s enemies stand in contrast to God; they were sinners, but He was righteous. If they were Absalom and his followers, or whoever they were, they were trying to turn David’s honor as a godly king into a bad reputation with their lies (cf. 2Sa 15:3). They seem to have been despising his position as king. They pursued vanity and deception. "Deception" (NASB) refers to their lies and is preferable to the NIV translation "false gods." David’s questions reflect his amazement at their foolishness.