O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?

“Let us flee from lying, brothers, as if it were a sword to the soul.… And just as in war allies are distinguished from enemies by the watch word, so also in the war of human affairs the friends of God are recognized by truthfulness and by not spreading falsehood; the liars slaughter themselves with the sword of their own tongue. The mouth that does not perjure or lie surely is pleasing to God in its speech. For if we respect the friend and family member who does not lie, and when he asks for something, we grant it, how much more God who has no respect for lying grants benefit to him. When he sees a pure and spotless truthful tongue, he receives his words just like a gift on a tray.… As purple and a crown befit the king, so not lying befits the Christian. So those close to him respect him, friends, neighbors and business associates: the demons fear him, the angels love him, and as they rejoice they open the gates of the kingdom of heaven to him.”

“"Futile" is the word used of that thing that is empty, when there is something in name but nothing in substance. The Greeks have many names for their gods but not a trace of substance; so too in many other matters: wealth has a name but not a trace of substance; glory has a name but not a trace of substance; power has a name, and the name remains unsupported by fact. So who would be so heedless as to go in search of bare names of things and pursue hollow things that one ought avoid? Are not the pleasures and prosperity of life things of that kind? Do they not all mislead and deceive? Even if you cite glory and wealth and power, they are all futility. Hence Ecclesiastes also said, "Vanity of vanities, all is vanity." This is the very reason the inspired author is distressed, seeing such absurdity in life. I mean, it is like this: if you saw someone avoiding the light to seek out darkness, you would say, "Why are you doing this strange thing?" So too the inspired author: "Why do you love futility and seek falsehood?"”

“"O you sons of men, how long heavy in heart" [Psalm 4:2]. Let your error, says he, have lasted at least up to the coming of the Son of God; why then any longer are you heavy in heart? When will you make an end of crafty wiles, if now when the truth is present ye make it not? "Why do ye love vanity, and seek a lie?" Why would ye be blessed by the lowest things? Truth alone, from which all things are true, makes blessed. For, "vanity is of deceivers, and all is vanity." [Ecclesiastes 1:2] "What profit has a man of all his labour, wherewith he labours under the sun?" Why then are you held back by the love of things temporal? Why follow ye after the last things, as though the first, which is vanity and a lie? For you would have them abide with you, which all pass away, as does a shadow.”

“Sons of man The sons of Abraham, Isaac, and Jacob, who are called man. About Abraham it is stated (in Gen. 20:7): “Restore the man’s wife.” About Isaac it is stated (ibid. 24:65): “Who is that man...?” About Jacob, it is stated (ibid. 25:27): “and Jacob was a plain man.” how long will my honor be disgraced How long will you disgrace me? (I Sam. 20:30): “that you choose the son of Jesse”; (ibid. 22:8), “when my son made a covenant with the son of Jesse”; (ibid. verse 9), “I saw the son of Jesse”; (ibid. 25:10), “Who is David, and who is the son of Jesse?” I have no name. will you constantly seek lies Will you chase to find lies, e.g., the Ziphites, who inform on me, yet show me friendliness, and other informers like them who were in Saul’s time (I Sam. 23:19): “Is David not hiding...in the hill of Hachilah?” And so, many.”

“Sons of man (בְּנֵי אִישׁ - b'nei ish): Rabbi Moshe [ben Shmu'el Gikatilla] HaKohen, of blessed memory, said: That this psalm [continues the context] as written above, and [David] speaks with the "sons of man" because of the haughtiness (gavhut) of their hearts in their youthfulness (be-bacharutam). [He paraphrases David's address to them:] "How long (Ad matai) have you turned my glory into shame? And this [enterprise] that you desire will not stand (lo ya'amod), will not arise (ve-lo yakum), and will not come to be (ve-lo yihyeh), for truly you seek falsehood (kazav)." And according to the opinion of Rabbi Moshe: He [David] is speaking about the helpers/supporters of Absalom.”

“O ye sons of men (בני איש): He addresses the great ones of Israel who were with Absalom. So “both low (בני אדם) and high (אישׁ בני)” (Ps. 49:3): בני אדם (are) the multitude, אישׁ בני the great ones. So also, “Art not thou a great man (אישׁ) and who is like to thee in Israel?” (1 Sam. 26:15); “Gideon the son of Joash, the great man (אישׁ) of Israel” (Judges 7:14). How long shall my honour – i.e. my soul, as he says in the previous Psalm, “Many say of my soul”; or the interpretation of my honour be dishonour? – is that I am king and ye are putting me to dishonour and making me a fugitive from my kingdom: Ye love a vain (thing) – a thing that shall not be established: that is, the kingdom of Absalom. And seek after falsehood. Selah: – And this is falsehood, a thing that has no permanence, as (in the passage) (Is. 58:11) “Whose waters fail not.””

“In the preceding Psalm, David implored the help of God against tribulations by praying, and, perceiving that he had been heard, exhorts others to trust in God. And this Psalm expresses the feeling of a man who, having experienced the divine mercy and benefits and justice, exhorts others not to despair. Its title is: Unto the end, a Psalm of a canticle, of David. In this title two things are to be considered for the whole book: namely, what it says, "a Psalm of a canticle," and second, what it says, "unto the end." As to the first, then, note that David, as we read in 2 Kings 6, composed the Psalm metrically, and sang before the ark with the psaltery. Therefore it is called a Psalm which is sung to the psaltery, but not without the psaltery. In certain Psalms, however, it is inscribed "A Psalm of David," where it is understood that it was made for the psaltery. In some it is inscribed "A canticle of David," because it was sung without instrument. In some, "A Psalm of a canticle of David," or the reverse, because that Psalm was sung at once with the human voice and to the psaltery. But in some, one or many would begin with the human voice without instrument, and one would respond with the psaltery; and these are entitled "a canticle of a Psalm." In some, however, one sang the Psalm with the psaltery, and others responded without the psaltery, and these are entitled "a Psalm of a canticle." And this is the literal difference; but mystically, and according to the Gloss, a Psalm signifies a good operation, while a canticle signifies the exultation of the mind concerning eternal things. But when both are set together in one Psalm, it is signified that it treats of both. As to what it says, "unto the end," if this be considered with regard to the thing figured by the Psalm, it is manifest that "unto the end" is understood, that is, unto Christ; Romans 10: "Christ is the end of the law, unto justice to every one that believeth." But if "unto the end" be considered according to the figure, it is given to be understood that it was sung for the completion of a work or a business, just as this Psalm was made for David's completed deliverance from the persecution of Absalom, as it were for a victory. Others say "to the victor," namely David, in the Psalms, because in composing Psalms he was always victorious, but this does not seem to be true. Now this Psalm is divided into two parts: for first it begins from the giving of thanks for benefits received, whence he says: "When I called upon him," and so on. Second, it ends in an exhortation of others that they be converted to God, there: "O ye sons of men," and so on. Concerning the first he does two things. For first he gives thanks for things past. Second he prays for things future, there: "Have mercy on me," and so on. Concerning the first he does two things. First he gives thanks that he has been heard. Second he shows how he was heard, there: "In tribulation," and so on. But it must be noted that here there is a double reading: one says "he has heard," the other has "thou hast heard," and with this Jerome agrees, saying "thou hast heard"; in this, however, there is no great force. He says therefore: "When I called upon thee, thou hast heard me," and so on. Where four things are to be considered. First he sets down the prayer and the being heard, whence he says: "thou hast heard." But he did not hear one not crying out, whence he says: "when I called upon him," which is to implore help in necessity. Psalm 119: "In my trouble I cried to the Lord, and he heard me." Likewise it is required that one be just, because if he hears sinners, it is out of mercy, it is not out of justice; and therefore he says: "of my justice"; there the Gloss: that is, "the giver of justice," or "of my justification." Psalm 33: "The eyes of the Lord are upon the just." Another thing, which is really first, is that a man attribute his justice to God, and not to himself, and therefore he says: "God." Against which is Romans 10: "Being ignorant of the justice of God, and seeking to establish their own," and so on. First, therefore, one must attribute one's good to God; second, have justice; third, cry out; fourth, be heard. Now the manner of being heard is described when he says, "in tribulation." He says "he has heard" and "thou hast enlarged," either because perhaps the Psalm was composed metrically, where it was necessary to change the construction for the sake of the meter, or because, in the manner of one praying, out of diverse feelings a man changes his manner of speaking. He says, however, "in tribulation thou hast enlarged me," because "thou hast enlarged" is more than "thou hast freed," as if he were to say: thou hast not only freed me, but in the very tribulation thou hast granted a breadth of heart. Psalm 17: "Thou hast enlarged my steps under me, and my feet are not weakened." Or it means a breadth of soul for patiently enduring, or a breadth of power, of which it is said in Genesis 9: "May God enlarge Japheth." Then, when he says, "Have mercy on me," namely removing whatever remained of past misery, and "hear my prayer," praying for future goods. Then, when he says, "O ye sons of men," and so on, he turns himself to the exhortation of others, and concerning this he does two things. First he rebukes sinners; second he exhorts them to amendment, there: "and know ye," and so on. Concerning the first he does two things. First he recalls their condition; second he charges them with fault, there: "why do you love"; he recalls their condition saying, "sons of men," which can be understood in two ways. First in a bad sense, thus: "sons of men," as men according to a lower nature, corruptible and prone to sinning. Genesis 6: "My spirit shall not remain in man for ever, because he is flesh." And again, chapter 8: "The sense and thought of men are prone to evil from their youth." "Sons of men," therefore, as if he were to say: you show yourselves to be sons of men, that is, of sinners, namely of Eve and Adam — how long will you be heavy of heart? Isaiah 1: "Woe to the sinful nation, a people laden with iniquity," and so on. Second, in a good sense, because man, inasmuch as he is man, is the image of God, whence "sons of men," not of beasts. Psalm 48: "Man, when he was in honor, did not understand," and so on. And, "O heavy of heart," that is, because you ought to have a heart grave and stable — how long will you not be converted to God? And this is what Jerome has: "Sons of man, how long, O my glorious ones, will you shamefully love vanity, seeking a lie"; and thus he fittingly charges the fault: "why do you love," and so on. For in sin two things are to be considered, namely the will adhering to the thing, and the disordered intention. First, therefore, he touches on the disordered love when he says, "why do you love," that is, something vain, not solid — for temporal things indeed are vain, because they do not contain what is solid, but a passing good. Ecclesiastes 1: "Vanity of vanities, and all is vanity." "Why then do you love," and so on, as if he were to say: why do you love temporal things? Second, he touches on the depraved intention when he says: "and seek after lying," that is, why do you love riches, that you may have sufficiency? For Ecclesiastes 5: "The covetous man shall not be satisfied with money." Jeremiah 5: "I beheld the earth," and so on; or "a lie," that is, an idol, 1 Corinthians 8: "An idol is nothing." How long, therefore, will you love, and seek this, and not be converted to God? Second, when he says, "and know ye," he exhorts sinners to amendment, and concerning this he does three things. First he recalls the benefits shown to himself. Second he exhorts that they return to God, there: "be angry," and so on. Third he shows his own preeminence over them in goods, there: "thou hast given gladness," and so on. He says therefore, "and know ye," and so on. But it must be noted that here in the Greek it is "diapsalma," but in the Hebrew it is "sela," which Jerome translated as "happily," or "always." "Diapsalma," therefore, is a division of the Psalm; for when they were singing, certain intervals were made in the Psalm, so that it might be shown that what followed pertained to another matter, according to Augustine. But against this is the fact that, according to this, "diapsalma" would never be found at the end of a Psalm, yet in Jerome's Psalter "sela" is found at the end of a Psalm. And therefore "sela" is taken from the word "salon," that is, "peacefully." And this agrees with Jerome, who interpreted it as "happily." Thus, therefore, better "peacefully," as it were "always," and this is what "sela" conveys. Now the benefit which he recalls is twofold: one concerning the past, and the other concerning the future, there: "the Lord will hear." As to the first he says, "and know ye," and so on; and since it is the beginning of a sentence, it is continued from the heart of the prophet, just as that at the beginning of Ezekiel: "Now it came to pass in the thirtieth year," and so on. For "sela," which is interpreted "diapsalma," is placed here, which notes an interruption. Or it is continued with what precedes, as if he were to say: do not love vanity, and know why? Because "the Lord hath made wonderful," and so on. Behold how many good things he has done for me, because, namely, he "hath made wonderful," that is, he has rendered wonderful. It can also be continued otherwise, according to the Gloss, as if he were to say: know that these things are vain, and know what you should follow: because "the Lord hath made wonderful," that is, Christ, principally understood through the figure, who is the Holy of Holies, of whom Daniel 9 speaks: this one God showed to be wonderful by raising him up, and by setting him at his right hand. Also, every just man is wonderful, because the works of justice are greater than exterior miracles. Psalm 67: "God is wonderful in his saints." But Christ is most wonderful of all. Isaiah 9: "And his name shall be called Wonderful." As to the second he says, "the Lord will hear." Isaiah 65: "Before they shall cry, I will hear," and so on. Then, when he says, "be angry," he exhorts them to the amendment of life, and concerning this he does three things. First he exhorts that they withdraw from evil; second, that they tend toward the good, there: "offer up the sacrifice"; third he raises a question, there: "many say," and so on. Concerning the first it must be considered that sin in us for the most part arises from three things: namely, from the corruption of the irascible, the rational, and the concupiscible powers. First, therefore, he forbids the sin which arises from the first, whence he says, "be angry," and so on. This, however, is understood in three ways. First, of disordered anger, as if he were to say: it is permitted to us that a movement of anger arise in us; yet do not carry anger through to the act of sin. Ephesians 4: "Let not the sun go down upon your anger." Second, thus: "be angry," that is, against your own sins. Isaiah 63: "My own indignation itself hath helped me," and so on. And "sin not," namely again, as if he were to say: be angry against past sins in such a way that you do not commit others. Third, it is expounded thus, concerning anger through zeal: be angry against the vices of others, and yet do not sin by correcting them in a disordered way, because anger ought to be directed by reason. Second he forbids the vice of the rational power, namely simulation, saying: "the things which you say in your hearts" — supply, "let them be in you" — as if he were to say: do not be one thing in heart, and pretend another outwardly. Third he forbids what arises from the concupiscible power. "Be pricked with compunction," namely for the sins which you have committed, "upon your beds." Romans 13: "Not in chambering and impurities," and so on. Or it must be said that he touches on a twofold sin: namely of anger, as has been said, "be angry," concerning anger through zeal; second, of concupiscence, "be pricked with compunction — the things which you say in your hearts," that is, you think evilly, "upon your beds," that is, concerning hidden things, or in secret. And this the text of Jerome expresses more, who says: "speak, and be silent," that is, do not publish it by carrying it out in a disordered manner. Or it is understood of anger through vice, which he forbids to proceed to the deed, which is worse; or of anger against sins. Consequently he exhorts them to do good. And first he directs them concerning the beginning of good, saying, "offer up the sacrifice of justice," as if he were to say, namely, be pricked with compunction. Leviticus 4 commands that they offer sacrifice for sins. But the Lord does not care much for sacrifices of this kind. Psalm 39: "Sacrifice and oblation thou didst not desire, but thou hast perfected ears for me"; whence also you, "offer up the sacrifice of justice, and hope in the Lord" — "many say, who sheweth," and so on — that is, the sacrifice of satisfaction and penance. Romans 12: "Present your bodies to God, a living sacrifice, holy, pleasing to God," and so on. Second he directs them concerning the end of the good, saying: "and hope in the Lord," and so on, as if he were to say: be hoping in the Lord who has given you to work these things. Then, when he says, "many," he raises the question which "many," that is, the foolish, ask; for they say, "who sheweth us good things," as if they were to say: how can we know what these sacrifices are that are acceptable to God? Now he resolves this question when he says: "The light of thy countenance, O Lord, is signed upon us," as if he were to say: the natural reason implanted in us teaches us to discern good from evil; and therefore he says: "The light of thy countenance, O Lord, is signed upon us," and so on. The countenance of God is that by which God is known; just as a man is known by his countenance, so this is the truth of God. From this truth of God there shines forth a likeness of his light in our souls. And this is, as it were, a light, and it is signed upon us, because it is superior in us, and it is, as it were, a certain sign upon our faces, and by this light we are able to know the good. Psalm 88: "In the light of thy countenance they shall walk," and so on. Upon this, moreover, we are signed with the sign of the Spirit. Ephesians 4: "Do not grieve the Holy Spirit, in whom you are signed." And again, with the sign of the cross, whose seal has been impressed upon us in Baptism, and which we ought daily to impress. Song of Songs 8: "Put me as a seal upon thy heart." Then, when he says, "thou hast given," he sets down his own preeminence over those sinners in goods, as if they were to say to him: you exhort us on account of your benefits, but we have everything; therefore he compares temporal things with spiritual. And first he sets down the spiritual; second, the temporal, there: "from the fruit," and so on. Third, the preeminence of the spiritual, there: "in peace," and so on. He says therefore: it is true that all have the light of thy countenance upon them; but, O Lord, to the saints and to me thou hast given gladness, namely spiritual, in my heart, that is, so that I may rejoice in thee. Romans 14: "The kingdom of God is not meat and drink, but justice and peace, and joy in the Holy Ghost"; and this is the spiritual benefit. The wicked, however, have an abundance of temporal things, and therefore he says: "from the fruit of their corn, wine, and oil, they are multiplied," that is, enlarged. And by all these temporal things all the others are understood, because all are referred to the necessity of living, and thus corn is taken for food, and wine for drink, and oil for seasoning. Another reading has, "from the time of corn," where a twofold defect of these goods is hinted at, because temporal things are so called from time. Wisdom 2: "For our time is as the passing of a shadow." And because one does not suffice, it is necessary that there be many, therefore he says: "they are multiplied." Then, when he says, "in peace," he sets down the preeminence of spiritual things, as if he were to say: what excels among these? The sure gladness of heart. And this is evident for two reasons. First, because this good will be eternal, but that one is temporal; second, because this one is one and simple, that one is manifold. He sets down the second there: "for thou, O Lord, singularly," and so on. He says therefore, "in peace," and so on, as if he were to say: others rest in time, but I do not, rather "in the selfsame." Note, therefore, that even in the present life the just man is said to stand in the good, on account of four things. First, because he is not hindered outwardly, and therefore he says: "in peace." Isaiah 31: "My people shall sit in the beauty of peace," and so on. Second, from the unchangeableness of the things possessed, because this always remains the same, whence "in the selfsame." Psalm 131: "Jerusalem, which is built as a city, whose participation is in the selfsame." Third, because without anxiety, whence, "I will sleep." Song of Songs 2: "I sleep," and so on. Fourth, from rest from the labor of acquiring, whence he says, "and I will rest." And this can also be here in the present life according to an inchoation, because the saints have all these things here in some manner in God, but all these things will be perfectly in the homeland. And this I have therefore, says David, because I have the one thing in which all these things are; and this is what he says, "for thou, O Lord," and so on, as if he were to say: in one way, in a certain singular hope, "thou hast settled me," namely in eternal life, of which it is said below, Psalm 26: "One thing I have asked of the Lord," and so on. And this answers against what he said, "they are multiplied," so that, "for thou, O Lord," and so on, as if he were to say, in thee alone do I hope. And this the text of Jerome expresses more, which says: "because thou, O Lord, hast made me to dwell especially in security." Psalm 177: "It is good to confide, or to hope, in the Lord," and so on.”

“But know,.... Take notice of it, consider it, be assured of the truth, of it; it may be depended upon as fact, that the Lord hath set apart him that is godly for himself: which may be understood of David himself, an holy good man; a man after God's own heart; whom the Lord chose, and in a marvellous manner separated from the rest of his brethren; took him from the sheepfold, and set him upon the throne of Israel, for the glory of his great name; and therefore the attempts of his enemies against him would be without success: and also of the Messiah, God's Holy One, whom he has chosen out from among the people to be their Saviour and Redeemer, to the glory of his grace; wherefore the work of the Lord has prospered in his hands: and likewise of all the saints, and of their election; which act is expressed by their being set apart, or separated from others, who are called the rest; and which is a marvellous act of grace: for the word may be rendered, "he hath wonderfully set apart" (n). It is an amazing instance of grace that God should make one to differ from another, and separate them from their mother's womb, and call them by his grace. The object of this act is "him that is godly", or "holy" (o): not that any are set apart or chosen by God for their godliness, or holiness; for they are chosen through sanctification of the Spirit, and not because they were or it was foreseen they would be holy. Holiness, faith, godliness, and good works, are the fruits of election, and not the causes of it: but the word rendered "godly", signifies "good" and "merciful" (p); and designs one, that God is good, and gracious, and merciful unto; who is an object of his free grace and favour; and therefore he chooses and sets him apart of his own grace and mercy, and according to his sovereign will and pleasure: and that "for himself"; for his own use and service, for his praise and honour, and to the glory of his grace; which is his grand end in predestination, election, and in all spiritual blessings. And now all attempts against such persons are in vain; all charges against them are of no avail; all methods, whether by open force of persecutors, or by the cunning of false teachers, that lie in wait to deceive, to prevail against them, prove failures: and God will avenge his elect, that cry unto him day and night; as follows; the Lord will hear when I call unto him; and deliver out of the hands of enemies, and cut them off: wherefore it is a vain thing for men to set themselves against Christ and his people. (n) So Ainsworth. "mirificavit", V. L. "mirabilem effecit", Gejerus (o) "sanctum", V. L. Muis, De Dieu. (p) "Eum quem benigne acceperit", Junius & Tremellius; "beneficiarium", Gejerus, Michaelis; "gratia vel favore a Deo affectum", Hammond.”

“O. This is a sort of manifesto to the rebels; and an invitation for them to return to their duty, desisting from setting up a false king, or a lie. (Haydock) — Dull. Hebrew, “my glory to shame.” But the reading of the Septuagint seems preferable, (Calmet) as the rhyme in Hebrew is now lost, (Fourmont) and the text has been altered (Houbigant) by an injudicious junction of words, and by using c for b. In ancient manuscripts, the words were all joined together, (Berthier) as may be seen in the specimen of the Alexandrian Septuagint given by Grabe. Protestants, “How long will ye turn my glory into shame?” &c. (Haydock)”

“H. P. " How long will ye turn my glory into shame ?" The Septuagint seems to have read : ^^3^ no? yj : the actual reading is riDTS*? '*']^2D. The psalmist complains that his royal state is brought low by his rebellious subjects. St. Jerome renders it after this manner : " How long, ye noble fellows, do ye shamefully love vanity ?"”