The strophe division keeps together the prayer and the beginning of the remonstrance to opponents, and does so in order to emphasise the eloquent, sharp juxtaposition of God and the "sons of men." The phrase is usually employed to mean persons of position, but here the contrast between the varying height of men's molehills is not so much in view as that between them all and the loftiness of God. The lips which by prayer have been purged and cured of quivering can speak to foes without being much abashed by their dignity or their hatred. But the very slight reference to the psalmist's own share in the hostility of these "sons of men" is noticeable. It is their false relation to God which is prominent throughout the remonstrance; and that being so, "my glory," in ver. 2, is probably to be taken, as in iii. 3, as a designation of God. It is usually understood to mean either personal or official dignity, but the suggested interpretation is more in keeping with the tone of the psalm. The enemies were really flouting God and turning that great name in which the singer gloried into a jest. They were not therefore idolaters, but practical heathen in Israel, and their "vanity" and "lies" were their schemes doomed to fail and their blasphemies. These two verses bring most vividly into view the contrast between the psalmist clinging to his helping God and the knot of opponents hatching their plans which are sure to fail. The Selah indicates a pause in the song, as if to underscore the question "How long?" and let it soak into the hearts of the foes, and then, in vv. 3 and 4, the remonstrating voice presses on them the great truth which has sprung anew in the singer's soul in answer to his prayer, and beseeches them to let it stay their course and still their tumult. By "the godly" is meant, of course the psalmist. He is sure that he belongs to God and is set apart, so that no real evil can touch him; but does he build this confidence on his own character or on Jehovah's grace? The answer depends on the meaning of the pregnant word rendered "godly," which here occurs for the first time in the Psalter. So far as its form is concerned, it may be either active, one who shows _chesed_ (lovingkindness or favour), or passive, one to whom it is shown. But the usage in the Psalter seems to decide in favour of the passive meaning, which is also more in accordance with the general biblical view, which traces all man's hopes and blessings, not to his attitude to God, but to God's to him, and regards man's love to God as a derivative, "Amati amamus, amantes amplius meremur amari" (Bern). Out of His own deep heart of love Jehovah has poured His lovingkindness on the psalmist, as he thrillingly feels, and He will take care that His treasure is not lost; therefore this conviction, which has flamed up anew since the moment before when he prayed, brings with it the assurance that He "hears when I cry," as he had just asked Him to do.