Psalms 49.

Matthew Henry

This psalm is a sermon, and so is the next. In most of the psalms we have the penman praying or praising; in these we have him preaching; and it is our duty, in singing psalms, to teach and admonish ourselves and one another. The scope and design of this discourse is to convince the men of this world of their sin and folly in setting their hearts upon the things of this world, and so to persuade them to seek the things of a better world; as also to comfort the people of God, in reference to their own troubles and the grief that arises from the prosperity of the wicked. I. In the preface he proposes to awaken worldly people out of their security (Psa 49:1-3) and to comfort himself and other godly people in a day of distress (Psa 49:4, Psa 49:5). II. In the rest of the psalm, 1. He endeavours to convince sinners of their folly in doting upon the wealth of this world, by showing them (1.) That they cannot, with all their wealth, save their friends from death (Psa 49:6-9). (2.) They cannot save themselves from death (Psa 49:10). (3.) They cannot secure to themselves a happiness in this world (Psa 49:11, Psa 49:12). Much less, (4.) Can they secure to themselves a happiness in the other world (Psa 49:14). 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death (Psa 49:15). (2.) Against the fear of the prospering power of wicked people (Psa 49:16-20). In singing this psalm let us receive these instructions, and be wise.
To the chief musician. A psalm for the sons of Korah.

1–5. This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.
I. He demands the attention of others to that which he was about to say (Psa 49:1, Psa 49:2): Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Psa 62:9, Psa 62:11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Psa 49:3): My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end. 2. It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Psa 19:14; Psa 45:1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.
II. He engages his own attention (Psa 49:4): I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa 50:4.
III. He promises to make the matter as plain and as affecting as he could: I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others. 1. Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it. 2. Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.
IV. He begins with the application of it to himself, and that is the right method in which to treat of divine things. We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (Psa 49:6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isa 8:12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil, Ecc 12:1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Psa 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luk 21:26, Luk 21:28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.

6–14. In these verses we have,
I. A description of the spirit and way of worldly people, whose portion is in this life, Psa 17:14. It is taken for granted that they have wealth, and a multitude of riches (Psa 49:6), houses and lands of inheritance, which they call their own, Psa 49:11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Pro 1:32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches: They trust in their wealth (Psa 49:6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job 31:24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mar 10:24): How hard is it for those that trust in riches to enter into the kingdom of God! See Ti1 6:17. 2. They take a pride in their riches: They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry (my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Psa 10:3) and can set all the world at defiance (I sit as a queen, and shall be a lady for ever); therefore they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (Psa 49:11): Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time.
II. A demonstration of their folly herein. In general (Psa 49:13), This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Luk 12:19, Luk 12:20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as t hey say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows,
1. That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (Psa 49:7-9): None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old Testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are not redeemed with corruptible things, such as silver and gold, Pe1 1:18, Pe1 1:19. The learned Dr. Hammond applies the Psa 49:8 and Psa 49:9 verses expressly to Christ: "The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Heb 9:25, Heb 9:26; Heb 10:12. And he (that is, the Redeemer) shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Rev 1:18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them.
2. That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that wise men die, likewise the fool and the brutish person perish, Psa 49:10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish (Fortuna favet fatuis - Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jer 41:8), Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Ecc 2:19), perhaps to an enemy.
3. That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (Psa 49:12): Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time. He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them.
4. That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (Psa 49:14): Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Hos 4:16), and then death comes, and shuts them up in the grave like fat sheep in a fold, to be brought forth to the day of wrath, Job 21:30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death, the worm that dies not, Job 24:20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with, Son, remember, Luk 16:25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which hell from beneath is moved, Isa 14:9, etc. While a saint can ask proud Death, Where is thy sting? Death will ask the proud sinner, Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Dan 12:2), the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when the begged, Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Est 9:1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be consumed in the grave from their dwelling; all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?

15. Good reason is here given to good people,
I. Why they should not be afraid of death. There is no cause for that fear if they have such a comfortable prospect as David here has of a happy state on the other side death, Psa 49:15. He had shown (Psa 49:14) how miserable the dead are that die in their sins, where he shows how blessed the dead are that die in the Lord. The distinction of men's outward condition, how great a difference soever it makes in life, makes none at death; rich and poor meet in the grave. But the distinction of men's spiritual state, though, in this life, it makes a small difference, where all things come alike to all, yet, at and after death, it makes a very great one. Now he is comforted, and thou art tormented. The righteous has hope in his death, so has David here hope in God concerning his soul. Note, The believing hopes of the soul's redemption from the grave, and reception to glory, are the great support and joy of the children of God in a dying hour. They hope,
I. That God will redeem their souls from the power of the grave, which includes, (1.) The preserving of the soul from going to the grave with the body. The grave has a power over the body, by virtue of the sentence (Gen 3:19), and it is cruel enough in executing that power (Sol 8:6); but is has no such power over the soul. It has power to silence, and imprison, and consume the body; but the soul then moves, and acts, and converses, more freely than ever (Rev 6:9, Rev 6:10); it is immaterial and immortal. When death breaks the dark lantern, yet it does not extinguish the candle that was pent up in it. (2.) The reuniting of the soul and body at the resurrection. The soul is often put for the life; that indeed falls under the power of the grave for a time, but is hall, at length, be redeemed from it, when mortality shall be swallowed up of life. The God of life, that was its Creator at first, can and will be its Redeemer at last. (3.) The salvation of the soul from eternal ruin: "God shall redeem my soul from the sheol of hell (Psa 49:15), the wrath to come, that pit of destruction into which the wicked shall be cast," Psa 49:14. It is a great comfort to dying saints that they shall not be hurt of the second death (Rev 2:11), and therefore the first death has no sting and the grave no victory.
2. That he will receive them to himself. He redeems their souls, that he may receive them. Psa 31:5, Into thy hands I commit my spirit, for thou has redeemed it. He will receive them into his favour, will admit them into his kingdom, into the mansions that he prepared for them (Joh 14:2, Joh 14:3), those everlasting habitations, Luk 16:9.
II. Why they should not be afraid of the prosperity and power of wicked people in this world, which, as it is their pride and joy, has often been the envy, and grief, and terror of the righteous, which yet, all things considered, there is no reason for.
1. He supposes the temptation very strong to envy the prosperity of sinners, and to be afraid that they will carry all before them with a high hand, that with their wealth and interest they will run down religion and religious people, and that they will be found the truly happy people; for he supposes, (1.) That they are made rich, and so are enabled to give law to all about them and have every thing at command. Pecuniae obediunt omnes et omnia - Every person and every thing obey the commanding influence of money. (2.) That the glory of their house, from very small beginnings, is increased greatly, which naturally makes men haughty, insolent, and imperious, Psa 5:1-12 :16. Thus they seem to be the favourites of heaven, and therefore formidable. (3.) That they are very easy and secure in themselves and in their own minds (Psa 49:18): In his life-time he blessed his soul; that is, he thought himself a very happy man, such a one as he would be, and a very good man, such a one as he should be, because he prospered in the world. He blessed his soul, as that rich fool who said to his soul, "Soul, take thy ease, and be not disturbed either with cares and fears about the world or with the rebukes and admonitions of conscience. All is well, and will be well for ever." Note, [1.] It is of great consequence to consider what that is in which we bless our souls, upon the score of which we think well of ourselves. Believers bless themselves in the God of truth (Isa 65:16) and think themselves happy if he be theirs; carnal people bless themselves in the wealth of the world, and think themselves happy if they have abundance of that. [2.] There are many whose precious souls lie under God's curse, and yet they do themselves bless them; they applaud that in themselves which God condemns, and speak peace to themselves when God denounces war against them. Yet this is not all. (4.) They are in good reputation among their neighbours: "Men will praise thee, and cry thee up, as having done well for thyself in raising such an estate and family." This is the sentiment of all the children of this world, that those do best for themselves that do most for their bodies, by heaping up riches, though, at the same time, nothing is done for the soul, nothing for eternity; and accordingly they bless the covetous, whom the Lord abhors, Psa 10:3. If men were to be our judges, it were our wisdom thus to recommend ourselves to their good opinion: but what will it avail us to be approved of men if God condemn us? Dr. Hammond understands this of the good man here spoken to, for it is the second person, not of the wicked man spoken of: "He, in his life-time, blessed his soul, but thou shalt be praised for doing well unto thyself. The worldling magnified himself; but thou that dost not, like him, speak well of thyself, but do well for thyself, in securing thy eternal welfare, thou shalt be praised, if not of men, yet of God, which will be thy everlasting honour."
2. He suggests that which is sufficient to take off the strength of the temptation, by directing us to look forward to the end of prosperous sinners (Psa 73:17): "Think what they will be in the other world, and you will see no cause to envy them what they are and have in this world."
(1.) In the other world they will be never the better for all the wealth and prosperity they are now so fond of. It is a miserable portion, which will not last so long as they must (Psa 49:17): When he dies it is taken for granted that he goes into another world himself, but he shall carry nothing away with him of all that which he has been so long heaping up. The greatest and wealthiest cannot therefore be the happiest, because they are never the better for their living in this world; as they came naked into it, they shall go naked out of it. But those have something to show in the other world for their living in this world who can say, through grace, that though they came corrupt, and sinful, and spiritually naked, into it, they go renewed, and sanctified, and well clothed with the righteousness of Christ, out of it. Those that are rich in the graces and comforts of the Spirit have something which, when they die, they shall carry away with them, something which death cannot strip them of, nay, which death will be the improvement of; but, as for worldly possessions, as we brought nothing into the world (what we have we had from others), so it is certain that we shall carry nothing out, but leave it to others, Ti1 6:7. They shall descend, but their glory, that which they called and counted their glory, and gloried in, shall not descend after them to lessen the disgrace of death and the grave, to bring them off in the judgment, or abate the torments of hell. Grace is glory that will ascend with us, but no earthly glory will descend after us.
(2.) In the other world they will be infinitely the worse for all their abuses of the wealth and prosperity they enjoyed in this world (Psa 49:19): The soul shall go to the generation of his fathers, his worldly wicked fathers, whose sayings he approved and whose steps he trod in, his fathers who would not hearken to the word of God, Zac 1:4. He shall go to be there where they are that shall never see light, shall never have the least glimpse of comfort and joy, being condemned to utter darkness. Be not afraid then of the pomp and power of wicked people; for the end of the man that is in honour, if he be not wise and good, will be miserable; if he understand not, he is to be pitied rather than envied. A fool, a wicked man, in honour, is really as despicable an animal as any under the sun; he is like the beasts that perish (Psa 49:20); nay, it is better to be a beast than to be a man that makes himself like a beast. Men in honour that understand, that know and do their duty and make conscience of it, are as gods, and children of the Most High. But men in honour that understand not, that are proud, and sensual, and oppressive, are as beasts, and they shall perish, like the beasts, ingloriously as to this world, though not, like the beasts, indemnified as to another world. Let prosperous sinners therefore be afraid for themselves, but let not even suffering saints be afraid of them.

John Gill

INTRODUCTION TO PSALM 49

To the chief Musician, A Psalm for the sons of Korah. Aben Ezra says this psalm is a very excellent one, since in it is explained the Light of the world to come, and of the rational and immortal soul; and Kimchi is of opinion that it respects both this world and that which is to come: and indeed it treats of the vanity of trusting in riches: of the insufficiency of them for the redemption of the soul; of the short continuance of worldly honour and substance; of the certainty of death, and of the resurrection of the dead. And the design of it is to expose the folly of trusting in uncertain riches, and to comfort the people of God under the want of them.

1. Hear this,.... Not the law, as some Jewish writers (l) interpret it, which was not desirable to be heard by those that did hear it; it being a voice of wrath and terror, a cursing law, and a ministration of condemnation and death; but rather , "this news", as the Targum; the good news of the Gospel; the word of "this" salvation; the voice from heaven; the word not spoken by angels, but by the Lord himself: or , "this wisdom", as Kimchi interprets it; which the psalmist was about to speak of, Psa 49:3; also the parable and dark saying he should attend unto and open, Psa 49:4; and indeed it may take in the whole subject matter of the psalm;

all ye people: not the people of Israel only, but all the people of the world, as appears from the following clause; whence it is evident that this psalm belongs to Gospel times; in which the middle wall of partition is broken down, and there is no difference of people; God is the God both of Jews and Gentiles; Christ is the Saviour and Redeemer of one as well as of the other; the Spirit of God has been poured out upon the latter; the Gospel has been sent into all the world, and all are called upon to hear it;

give ear, all ye inhabitants of the world, or "of time"; so the word is rendered "age", the age of a man, Psa 39:5. The inhabitants of this world are but for a time; wherefore Ben Melech interprets the phrase by , "men of time", the inhabitants of time; it is peculiar to the most High to "inhabit eternity", Isa 57:15. Under the Gospel dispensation there is no distinction of places; the Gospel is not confined to the land of Judea; the sound of it is gone into all the world, and men may worship God, and offer incense to his name, in every place; and whoever fears him in any nation is accepted of him.

(l) Midrash Tillim in loc. Yalkut Simeoni, par. 2. fol. 106. 2.

2. Both low and high,.... Or "both the sons of Adam and the sons of men". By the sons of "Adam" are meant the multitude of the people, as Ben Melech explains it; the common people, the meaner sort, the base things of this world; and such are they, generally speaking, who are called by grace under the Gospel dispensation: and by "the sons of men" are meant the princes, nobles, and great men of the earth; men of high birth and illustrious extraction: so Adam is rendered, "the mean man", and "Ish", the word here used, "the great man", in Isa 2:9. And though not many, yet some of this sort are called by grace; and all of them have a peculiar concern in many things spoken of in this psalm; see Psa 49:12;

rich and poor together: these are called upon to hearken to what is after said, that the one may not be elated with and trust in their riches, and that the other may not be dejected on account of their poverty; and seeing both must die, and meet together at the judgment day; and inasmuch as the Gospel is preached to one as to another; and for the most part the poor hear it, receive it, and are called by it.

3. My mouth shall speak of wisdom,.... Or "wisdoms" (m); of Christ, who is so called, Pro 1:20. He being as a divine Person the wisdom of God, and the only wise God; and having all the treasures of wisdom in him, as man and Mediator: of him the prophet spake, and of him the apostles and all Gospel ministers speak; of the glories of his Person, of the fulness of his grace, and of his wonderful works; especially of that of redemption and salvation by him, in which there is an abounding of wisdom and prudence. Or the Gospel may be meant, and all the truths of it, in which there is a glorious display of divine wisdom; it is the wisdom of God in a mystery; hidden and ancient wisdom; and which, when truly understood, makes a man wise unto salvation; see Co1 2:6;

and the meditation of my heart shall be of understanding; or "understandings" (n); and this is in order to the former; what the heart meditates the mouth speaks. If the heart meditates on understanding, the mouth will speak of wisdom; and a man should think before he speaks, especially the ministers of the Gospel: they ought to meditate on the word of God, the Gospel, and the truths of it, that their profiling may appear to all; that they may understand divine things themselves, and deliver them out to the understanding of others: their concern should be, that through meditation they may have a good treasure of wisdom and knowledge in their hearts, that out of it they may bring forth things pleasant and profitable unto others.

(m) "sapientias", Pagninus, Montanus, Vatablus, Cocceius, Gejerus, Michaelis. (n) "intelligentias", Pagninus, Montanus.

4. I will incline mine ear to a parable,.... In which way of speaking the doctrines of the Gospel were delivered out by Christ, Mat 13:3. Wherefore the prophet, representing his apostles and disciples, signifies that he would listen thereunto, that he might attain to the knowledge thereof, and communicate it to others;

I will open my dark saying upon the harp; the enigmas, riddles, and mysteries of the Gospel, being understood by the ministers of it, are opened and explained in a very pleasant and delightful manner; they are made clear and evident, and are as a lovely song upon a harp; see Eze 33:32.

5. Wherefore should I fear in the days of evil,.... This is the principal thing that all are before called to hearken to. This is the wisdom and understanding the psalmist had been meditating upon, and was about to utter; this is the parable he inclined his ear to, and the dark saying he would open; namely, that a saint has nothing to fear in the worst of times; which is a riddle to a natural man. Aben Ezra interprets "the days of evil" of the days of old age, as they are called, Ecc 12:1, which bring on diseases, weakness, and death; in which a good man has no reason to fear; as that he should want the necessaries of life, since they that fear the Lord shall want no good thing; or that he should not hold out to the end, seeing God, who is the guide of youth, is the staff of old age, and carries to hoary hairs, and will never leave nor forsake; and though the wicked man in old age has reason to be afraid of death and eternity at hand, the saint has not; but may sing, on the borders of the grave, "O death! where is thy sting?" &c. Co1 15:55. Also days in which iniquity abounds, and error and heresy prevail, are days of evil; and though the good man may fear he shall be led aside by the ill example of some, or by the craft of others; yet he need not, since the foundation of God stands sure, and he knows them that are his, and will take care of them and preserve them. Moreover, times of affliction and persecution are evil days; see Eph 5:16; and such will be the hour of temptation, that shall try the inhabitants of the earth, Rev 3:10. Yet the righteous man need not fear, since it is always well with him, let his case and circumstances be what they will. Yea, the day of death, and the day of judgment are days of evil to wicked men; and therefore they put them away far from them, Amo 6:3; but believers have reason to rejoice at them, the day of their death being better than the day of their birth; and the day of judgment will be the time of the glorious appearing of Christ to them. It is added,

when the iniquity of my heels shall compass me about; that is, the sins of life and conversation; "heels" denote "steps", and the word is sometimes so rendered, as in Psa 56:6; and "iniquity" intends sin committed in walking; and so designs not original sin, as some have thought, but actual sins and transgressions: and these may be said to "compass the saints about", when they are chastised for them, and so are brought to a sense and acknowledgment of them, and to be humbled for them; and then they have nothing to fear in a slavish way, since these chastisements are not in wrath, or in a way of vindictive justice, or punishment for sin; but the fruits of love and favour. Or the sense may be, when death, the fruit of iniquity, the wages of sin, surrounds and seizes upon me; "in my end", as the Targum; in my last days, at the heel or close of them, I will not fear; the saint has no reason to fear, when he walks through death's dark valley; for death is abolished as a penal evil, its sting is took away, and its curse removed. Some render the words, "when the iniquity of my supplanters shall compass me about" (o); meaning his enemies, who either lay in wait for him privately, and endeavoured to supplant him; or that pursued him closely, and pressed upon his heels, just ready to destroy him; yet even then he signifies he should not fear: and then the sense is the same with Psa 27:1; to which agree the Syriac and Arabic versions, which render it, "the iniquity of mine enemies"; or, "when my enemies surround me": and it may be literally rendered, when "iniquity surrounds me at my heels" (p); that is, when men, who are iniquity itself, encompass me, are at my heels, ready to seize me, I will not fear.

(o) "iniquitas supplantatorum meorum", Gejerus; "insidiatorum meorum", some in Vatablus. (p) "Iniquitas oppressorum", i.e. "iniquissimi mei oppressores ambiunt me", Gejerus.

6. They that trust in their wealth,.... In their outward force, power, and strength; their horses, chariots, and armies; see Psa 33:16; or in their worldly goods and substance; which seems to be the sense of the word here, as appears from Psa 49:10. To "trust" in them is to set the eye and heart upon them; or to take up rest in them, to depend on them, to the neglect of divine Providence, with respect to future living in this world; and to expect eternal happiness hereafter, because favoured with many earthly enjoyments here: so to do is evil. Therefore the Targum is, "woe to the wicked that trust in their substance". And it is also very weak and foolish to trust in riches, since they are uncertain, are here today, and gone tomorrow; and are unsatisfying, he that has much would still have more: nor can they deliver from evil, from present judgments, from the sword, the pestilence, and famine; nor from death, nor from the future judgment, and wrath to come; and are often injurious to the spiritual and eternal welfare of men; see Ti1 6:9;

and boast themselves in the multitude of their riches; of their acquisition of them by their own diligence and industry; and of their having them because of some peculiar virtue and excellency in themselves; and of the abundance of them. Such rejoicing and boasting is evil; since riches are the gifts of God, the blessings of his Providence; and are often bestowed on persons neither wise nor diligent, and much less deserving; see Jer 9:23. The whole may be applied to the Romish antichrist and his followers, who trust in and boast of their temporal riches, which in one hour will come to nought, Rev 18:7; and of the treasure of the church, of merit; and works of supererogation; with all which they cannot redeem one soul from ruin and destruction, as follows:

7. None of them can by any means redeem his brother,.... That is, "with their substance", or "riches", as the Targum and Jarchi supply. Some, according to the order of the words in the original, render them, "a brother redeeming cannot redeem a man", or "anyone" (q): but, as Aben Ezra observes, "a brother", is the effect, and "a man", is the cause. The Targum is, "his brother that is a captive, a man redeeming cannot redeem with his substance"; or by any means redeem. Indeed a rich man may redeem his brother from debt, or from a prison, into which he is cast for it, by paying his debts for him; or from thraldom and bondage, being taken captive and becoming a prisoner of war, by giving a ransom for him. This he may do with respect to man; but, with respect to God, he cannot, with all his riches, pay the debts he owes to the law and justice of God; nor free him from his bondage to sin, Satan, and the law, by whom he is held a captive. The sense here is, that he cannot redeem him from death; he cannot, with all his money, secure him from dying; nor, when dead, bring him back from the grave; and much less deliver him from eternal death, or wrath to come; this only God can do, see Psa 49:15;

nor give to God a ransom for him; a ransom to redeem from sin, and so from the curse of the law and eternal death, must be given to God, against whom sin is committed, the lawgiver that is able to save and destroy; whose law is transgressed by it, and must be fulfilled; and whose justice is affronted and injured, and must be satisfied; and who is the creditor to whom men are debtors, and therefore the payment must be made to him. Hence our Lord Jesus Christ, the Redeemer of his people, paid the ransom price to God, and offered himself a sacrifice to him; see Eph 5:2. But this ransom is not of man's giving, but of God's; it is of his finding out in his infinite wisdom: he set forth and sent forth Christ to be the ransom or "propitiation" (r), as the word here used signifies; and Christ came to give his life and himself a ransom for many, and is the propitiation for their sins: and this is a sufficient one, a plenteous redemption, and there needs no other, not is there any other; there were typical atonements under the law, but there is no real atonement, propitiation, or ransom, but by the precious blood of Christ; not by corruptible things, as silver and gold; with these a man cannot give to God a ransom for himself, or for his brother.

(q) So Cocceius; and some in Michaelis. (r) "propitiationem suam", Pagninus, Montanus.

8. For the redemption of their soul is precious,.... Or "heavy" (s); it is, as Jarchi observes, "heavier than their substance": it is too weighty a matter for the richest man in the world to engage in; he is not equal to it; his riches are not an equivalent to the redemption of a soul which has sinned, and which is of more worth than the whole world: "what shall a man give in exchange for his soul?" or another for him? all the substance of his house would be utterly despised. It requires a greater price for the redemption of it than gold and silver, and therefore it is impossible to be obtained by any such means; and which may be the sense of the word here, as Jarchi and Kimchi interpret it; and so it is used for that which is "rare", "difficult", yea, "impossible", not to be found or come at, in Sa1 3:1. The only price of redemption of the soul is the precious blood of Christ; his life is the ransom price, yea, he himself, Pe1 1:18, Ti1 2:6; nor is the redemption of the soul possible upon any other ground;

and it ceaseth for ever; that is, the redemption of the soul; it must have ceased, it could never have been accomplished, had not Christ undertook it and performed it; he has obtained eternal redemption, and in him we have it, and in no other. Or the words may be rendered, "and he ceaseth for ever"; the brother, whose soul or life is to be redeemed, he dies; see Psa 12:1; and dies the second and eternal death, for aught his brother can do for him, with all his riches: or he that attempts to redeem him, "he leaves off for ever" (t); see Psa 36:3; whether he will or not, as Jarchi observes; he ceases from redeeming his brother; he finds he cannot do it; his endeavours are vain and fruitless. Some join and connect these words with the following, "and it ceaseth for ever, that he should still live for ever", &c. that is, it is impossible that such an one by such means should live for ever. Gussetius (u) renders and interprets the words quite to another sense, "but the redemption of their soul shall come": the true redemption price by Christ; and which, being once paid and perfectly done, "ceaseth for ever", and shall never be required more; so that he for whom it is made "shall live for ever", as in Psa 49:9, which is a truly evangelic sense.

(s) "gravis", De Dieu, Michaelis. (t) "definet", Montanus, Vatablus. (u) Ebr. Comment. p. 345.

9. That he should still live for ever,.... Or "though he should live", &c. (w). Though the rich man should live ever so long, a thousand years twice told, as in Ecc 6:6; yet he could not in all this time, with all his riches, redeem his brother; and at last must die himself, and so must his brother too, as his own experience and observation may assure him, Psa 49:10. Or the meaning is, he cannot so redeem his brother, or give to God a ransom for him, that he should live a corporeal life for ever, and never die; since all men die, wise men and fools, rich and poor; and much less that he should live and enjoy an "eternal life", as the Targum; a life of happiness and bliss hereafter, which is not to be obtained by gold and silver, but is the pure gift of God;

and not see corruption; the grave, the pit of corruption, the house appointed for all living: or "the judgment of hell", according to the Chaldee paraphrase.

(w) "etiamsi vivat", Gejerus.

10. For he seeth that wise men die,.... This is a reason convincing the rich man, that with all his riches he cannot redeem his brother from death; since he must see, by daily and constant experience, that none are exempted from dying, no, not even the wise man; and therefore, not the rich, since wisdom is better than riches, and is said to give life, Ecc 7:12; and yet wise men die, yea, Solomon, the wisest of men, died. Worldly wise men, such who are wiser in their generation than the children of light, know how, to get money and estates, and to provide for futurity, and yet cannot secure themselves from death: men that are wise in natural things, know the secrets of nature, the constitution of human bodies, what is proper to preserve health and life, as philosophers and physicians, and yet cannot deliver themselves from death: wise politicians, prudent magistrates, instructors of mankind in all the branches of useful knowledge, who are profitable to themselves and others, and are the most deserving to live because of usefulness, yet these die as well as others: such as are spiritually wise, wise unto salvation, who know themselves, and know Christ, whom to know is life eternal; and the wisest among them, such as are capable of teaching others the hidden and mysterious wisdom of God; even these wise men and prophets do not live for ever. The Targum interprets this of wicked wise men, condemned to hell; or as it is in the king's Bible,

"the wicked wise men, who die the second death;''

see Rev 2:11; and are condemned to hell;

likewise the fool and the brutish person perish; the worldly fool, who trusts in his riches, and boasts of them; his soul is at once required of him. The atheistical fool, who says there is no God, no judgment, no future state; has made a covenant with death, and with hell is at an agreement; this covenant does not stand, he dies, and finds himself dreadfully mistaken: the fool that is so immorally, who makes a mock at sin, a jest of religion, and puts away the evil day far from him; his great wickedness, to which he is given, shall not deliver him from death. Every man is become brutish in his knowledge; but there are some among the people more brutish than others, who are as natural brute beasts, and shall utterly perish in their own corruptions. The wise good man dies, but perishes not; he inherits eternal life; but the wicked fool and brute not only perish by death, but are punished with everlasting destruction in soul and body;

and leave their wealth to others; they cannot carry it with them, so that it will be of no service to them after death any more than at it: if the Judge could be bribed by gold, as he cannot, they will not have it with them to do it; they came into the world naked, and so they will go out, and carry nothing with them, but leave all behind them; either to their babes, their children, and heirs, Psa 17:14; or to strangers, they know not who; and if they do, they do not know whether they will be wise men or fools, or what use they will make of it, Psa 39:6, Ecc 2:18.

11. Their inward thought is, that their houses shall continue for ever,.... This is the thought of their hearts, what they secretly imagine, and conclude within themselves; either that their families, which may be meant by their houses, see Sa2 3:1; shall continue in succeeding ages, to the end of the world, to inherit their possessions, and perpetuate their name; though often so it is, that great families become extinct, and the seed of the wicked is cut off: or that their magnificent buildings, which they have erected to dwell in, and for their honour and glory, shall abide for ever; though in a little time, so it is by one means or another, like the buildings of the temple, not one stone is left upon another. Or the words may be rendered, "in the midst of them" (their heirs to whom they leave their wealth) "their houses shall remain for ever", so Aben Ezra; that is, so they fancy they will; but this is not always true, for fine houses and large estates belonging to them often pass into other hands and families. The word rendered "their inward part", by a transposition of two letters in it may be read "their graves", as Aben Ezra, Kimchi, and Ben Melech observe; and to this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words: and then the meaning is, that of all the houses they have built or been possessed of, they have only one left, and that is the grave; in which they shall dwell until the resurrection, and therefore is called "a long home", Ecc 12:5; see Job 17:13;

and their dwelling places to all generations; which signify the same as before;

they call their lands after their own names; as Egypt was called Mizraim, Ethiopia was called Cush, and Palestine Canaan, from men who were the first possessors of them, Gen 10:6. Or "they proclaim their names throughout the land" (x); they seek to get a name, and spread and continue it in all part of the world; being unconcerned about their names being written in heaven, or about having a house not made with hands eternal there.

(x) So Piscator, Gejerus, Michaelis.

12. Nevertheless man being in honour abideth not,.... Or Adam: and some understand this of the first man Adam, who was created and crowned with glory and honour; but it did not abide with him, nor he in that: so some Jewish writers (y) interpret it. But whether the words will admit of this sense or not, the general view of the psalmist, which is to show the inconstancy and instability of worldly honour, may be exemplified in the case of the first man; he was in honour he was created after the image and likeness of God, and so was the glory of God, being his image; he was in friendship with God, as many instances show, and had dominion over all the creatures below; he had much knowledge of God, and communion with him, and was a pure, holy, and upright creature; but he continued not long in this state of honour and glory; "he lodged not a night" (z), as the words may be rendered; see Gen 28:11; and as they are by some, who conclude from hence that Adam fell the same day in which he was created; and which is the sense of the above Jewish writers, who say, he was driven out of paradise the evening of that day; but though he might stand longer, and the word is sometimes used of a longer continuance; see Psa 25:13; yet by the account in Genesis it looks as if he continued in his state of honour but a short time;

he is like the beasts that perish; becoming mortal in his body, and brutish and stupid in his understanding. Or, "he is like the beasts", "they perish", or "are cut off" (a); the word being in the plural number, which shows that not a single individual person is meant, but men in general; or, however, such of the sons of Adam that come to honour; these do not abide long in it, their honour is a very short lived one, sometimes it does not last their lives: they that are in high places are in slippery ones, and are often cast down from the pinnacle of honour in a moment; and if their glory does abide with them throughout the day of life, yet it shall not lodge with them in the night of the grave; thither their glory shall not descend after them, Psa 49:17; and when they die, they perish like the beasts; as they are like them in life, stupid, brutish, and ignorant, so in death; as the beast dies, so do they, Ecc 3:19; as the one dies without any thought of or preparation for death, so do the other; as the one carries nothing along with it, so neither do the other: as beasts that die of themselves, for such are here meant, as Junius well observes, are good for nothing but to be cast into the ditch; so are wicked men, notwithstanding all their riches and honours; yea, it is worse with them than with the beasts, since after death comes judgment, and after that the second death, the wrath of God.

(y) Bereshit Rabba, s. 11. fol. 9. 1. 2. Pirke Eliezer, c. 19. (z) "non pernoctabit", Montanus, Amama; so Ainsworth. (a) "excisi sunt", Montanus.

13. This their way is their folly,.... This their last end becoming like the beasts that perish, which is the issue and event of all their confidence, ambition, and honour, shows the folly of their lives and conduct: or this their course of life, in trusting to their riches; boasting of their wealth; pleasing themselves with the thoughts of the continuance of their houses and dwelling places to all generations; and calling their lands after their own names; all proclaim their folly. Or, as some render the words, "this their way is their hope" or "confidence" (b); they place all their hope and confidence in their riches and honour, which is but a vain hope and a foolish confidence;

yet their posterity approve their sayings; they are of the same sentiments with their fathers; they say the same things, and do the same actions; tread in their steps, and follow the same track; though there have been such innumerable instances of the vanity and inconstancy of all worldly riches and grandeur.

Selah; on this word; see Gill on Psa 3:2.

(b) "est fiducia ipsorum", Cocceius, Gejerus; "stolida fiducia vel spes", Michaelis.

14. Like sheep they are laid in the grave,.... They are not in life like sheep, harmless and innocent; nor reckoned as such for the slaughter, as the people of God are; unless it be that they are like them, brutish and stupid, thoughtless of death, and unconcerned about their estate after it; and so die and go into the grave, like natural brute beasts, made to be taken and destroyed, Pe2 2:12; or rather like sheep that have been grazing in good pasture in the daytime, at night are put into a dark and narrow pinfold or pound; so wicked rich men, having lived in great abundance and plenty in the day of life, when the night of death comes, they are put into the dark and narrow grave. And it is further to be observed, that the comparison is not to sheep prepared for slaughter, and killed for food; for these are not laid in a ditch, to which the grave may answer; but, as Junius observes, to those that die of themselves; to rotten sheep, and who are no other than carrion, and are good for nothing but to be cast into a ditch; so wicked men are laid in the grave; but as to be laid in the grave is common to good and bad after death, rather the words should be rendered, "like sheep they are laid in hell" (c); as the word is in Psa 9:17; a place of utter darkness and misery, where the wicked rich man was put when he died, Luk 16:19;

death shall feed on them: or "rule them" (d); as shepherds rule their flocks, in imitation of whom kings govern their subjects; the same word is used of both; and so death is represented as a king, or rather as a tyrant reigning over the sons of men; even over kings and princes, and the great men of the earth, who have reigned over others; see Rom 5:14; or "shall feed them" (e), as the shepherd feeds the sheep; not by leading them into green pastures, into the Elysian fields; but where a drop of water cannot be obtained to cool the tongue; into utter darkness, where are weeping, wailing, and gnashing of teeth; into the apartments of hell, and habitations of devils, to be guests with them, and live as they do: or "shall feed on them"; as the wolf on the sheep, devouring their strength, and consuming their bodies, Job 18:13; but as this is no other than what it does to everyone, rather the second, or an eternal death, is here meant; the wrath of God, the worm that is always gnawing, eating, and consuming, and never dies;

and the upright shall have dominion over them in the morning; the upright are such to whom the uprightness or righteousness of Christ is shown or imputed, and who have right spirits renewed, and principles of grace and holiness formed in them, and walk uprightly in their lives and conversations; these, in the morning of the resurrection day, when Christ the sun of righteousness shall arise, when the light of joy and gladness, shall break forth upon his coming, at the beginning of the day of the Lord, which will last a thousand years; they, the dead in Christ, rising first, shall, during that time, reign with him as kings and priests; when the wicked, being destroyed in the general conflagration, shall become the footstool of Christ, and be like ashes under the soles of the feet of his people; and the kingdom, the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints; see Th1 4:16, Dan 7:27; and though this is a branch of the happiness and glory of the people of God, yet it is here mentioned as an aggravation of the misery of the wicked, who, in another state, will be subject to those they have tyrannized over here;

and their beauty shall consume in the grave from their dwelling; or "their form" (f) and figure; diseases often destroy the beauty of a man, death changes his countenance, and makes a greater alteration still; but the grave takes away the very form and figure of the man; or, as it is in the "Keri", or margin of the Hebrew text, "and their rock shall consume" (g); that is, their riches, which are their rock, fortress, and strong city, and in which they place their trust and confidence; these shall fail them when they come to the grave, which is "their dwelling", and is the house appointed for all living: and seeming it is so, rather this should be understood of "hell" (h), which will be the everlasting mansion of wicked men, and in which they will be punished in soul and body for ever; though rather the sense is, "when their rock", that is, Christ, shall come "to consume the grave", and destroy its power; when he, I say, shall come "out of his habitation", heaven, then shall the righteous have the dominion, Th1 4:16.

(c) "in inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (d) "reget eos", Vatablus. (e) "Pascet eos", Musculus, Tigurine version, Gejerus, Cocceius. (f) "figura eorum", Pagninus, Montanus, Vatablus; "forma eorum", Tigurine version, Junius & Tremellius, Piscator. (g) "auxilium eorum", Sept. V. L. Eth. Ar. "robur illorum", Musculus; "petra illorum", Cocceius. (h) "infernus", Musculus, Junius & Tremellius, Gejerus, Michaelis; so Ainsworth.

15. But God will redeem my soul from the power of the grave,.... The psalmist expresses his faith, that though he should die, and for a while be under the power of the grave, yet he should be redeemed from it in the resurrection; which to the saints will be "the day of redemption", Eph 4:30; their bodies then will be redeemed from mortality, weakness, corruption, and dishonour, which attend them now, and in the grave; and which will, be in consequence of the redemption both of their souls and bodies, through the blood of Christ; see Hos 13:14; or the words may be rendered, "but God will redeem my soul from the power of hell"; and so the Targum,

"David said by the spirit of prophecy, but God will redeem my soul from the judgment of hell;''

that is, will keep and preserve from the second death, from being hurt by it, or from its having any power over him; and Christ, who is the Redeemer of his people, and who, being God over, all, is an able and mighty one, has redeemed the souls of his from wrath to come, hell, or the second death, by destroying sin, the cause of it, by satisfying the law, the administration of it, and by abolishing death itself; all which he has done by giving himself a ransom price for them, whereby he has procured the redemption which rich men, with all their gold and silver, could never obtain for themselves or others. The reason why the psalmist believed Christ would do this for him, follows;

for he shall receive me. Or, "for he hath received me" (i); into his arms of love, into his grace and favour; which he does openly at conversion, and in the effectual calling; men being drawn to Christ by the cords of love, come to him, and are received by him, who casts none out; and the argument from hence is very strong, that such whom Christ receives by his grace, he will redeem from the grave, or raise at the last day to the resurrection of life: or, "for he will receive me"; as he does the souls of his people to glory at death, when, during their separate state, they will be happy with him, and takes their bodies into his care and custody; from whence it may be strongly concluded he will raise them up again at the resurrection morn, and then will receive them soul and body to himself, and present them to his Father, and introduce them into his kingdom and glory; wherefore, as in Psa 49:5, the good man has no reason to fear anything in the day of evil; for when it goes ever so ill with others, it is well with him. The Targum in the king's Bible is,

"he will lead me into his part or portion in the world to come.''

Selah; on this word; see Gill on Psa 3:2.

(i) "suscepit me", Tigurine version, Vatablus, Musculus, Gejerus.

16. Be not thou afraid when one is made rich,.... Who before was poor, or not so rich; but now become so, either by inheritance, or by his own diligence and industry, through the permission of Providence. This is to be understood, not of a good man, from whom oppression is not to be feared; but it may be hoped he will do good with his riches, by relieving the poor, and ministering to the support of the interest of religion, and using what power and authority he may have in defence of it: but it is to be interpreted of a wicked man; of one who neither fears God, nor regards man; who makes an ill use of his riches, power, and authority, to the oppression of the poor, and the persecution of the saints, and who seeks to be feared when he is not loved; see Pro 28:12; but the people of God should not be afraid when this is the case, since God is their strength, their light, and their salvation; and since wicked men can go no further than permitted, and at most can do no more than kill the body; see Psa 27:1; these words are an apostrophe of the psalmist, either to his own soul, or to the saints, and every particular believer;

when the glory of his house is increased; either the same with riches, so called, Gen 31:1; because men are apt to glory in them, and for the most part obtain honour and glory from men by them; or children, and an increase of them, and especially when they come to honour; as also the advancement of themselves to high places of honour and trust; as well as additional buildings, large stately edifices, to make them look great, and perpetuate their names.

17. For when he dieth he shall carry nothing away,.... Such men, with all their riches and honour, must die; therefore why should men be afraid of them? or wherein are they to be accounted of, whose breath is in their nostrils? nor can they carry either of them with them; their riches will be of no profit to them after death, when they will be upon a level with the poor, who will have nothing to fear from them; see Ti1 6:7;

his glory shall not descend after him; either into the grave, the pit of corruption, the lower part of the earth, where kings, princes, counsellors, and peasants, are all alike, Job 3:14; or into hell, where are no titles of honour, nor respect of persons; no Pharaoh king of Egypt, or Sennacherib king of Assyria, there; but plain Pharaoh, &c. see Eze 32:31.

18. Though while he lived he blessed his soul,.... Praised and extolled himself on account of his acquisitions and merit; or proclaimed himself a happy man, because of his wealth and riches; or foolishly flattered himself with peace, prosperity, and length of days, and even with honour and glory after death;

and men will praise thee, when thou doest well to thyself; or "but (k) men will praise thee", &c. both rich and poor, all wise men; when, as the Jewish interpreters (l) generally explain the word, a man regards true wisdom and religion, and is concerned for the welfare of his soul more than that of his body; or "when thou thyself doest well": that is, to others, doing acts of beneficence, communicating to the necessities of the poor; or rather, "when thou doest well to thyself", by enjoying the good things of life, taking his portion, eating the fruit of his labour, which is good and comely; see Ecc 5:18.

(k) "atque celebraverint te", Junius & Tremellius, Piscator. (l) Jarchi, Aben Ezra, Kimchi & Ben Melech in loc.

19. He shall go to the generation of his fathers,.... Be gathered to them at death; or "to the dwelling place of his fathers" (m); either the grave, or hell, or both; the habitation of his wicked ancestors: unless the words be rendered, as they are by some, though "he shall come to the age of his fathers" (n); live as long as they have done; yet he must die at last, and leave all behind, as they have done;

they shall never see light; neither he nor his fathers; they shall never see light of the sun any more, nor return to the light of the living, but shall lie in the dark and silent grave until the resurrection; or rather, they shall never enjoy eternal light, glory, and happiness. The ultimate state of glory is sometimes expressed by "light"; Joh 8:12; this the people of God, such who are made light in the Lord, and are the children of the day, shall see; but wicked men shall not; they will be cast into outer darkness, where are weeping, wailing, and gnashing of teeth.

(m) "ad habitationem", Gejerus. (n) "Usque ad aetatem", Junius & Tremellius, Piscator.

20. Man that is in honour,.... A wicked man, as the Targum; See Gill on Psa 49:12;

and understandeth not; from whence his riches and honour, come, and what use he should make of them, and for what end he has them; or that understandeth not spiritual things, which relate to the salvation of his soul; who does not know God in Christ, nor the way of salvation by Christ; nor has any experience of the work of the Spirit of God upon his soul; nor has any spiritual understanding of the doctrines of the Gospel; nor knows himself, his state and condition, and what true happiness is:

is like the beasts that perish; See Gill on Psa 49:12.

Next: Psalms Chapter 50

JFB

This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. (Psa. 49:1-20)

All are called to hear what interests all.

world--literally, "duration of life," the present time.

4. incline--to hear attentively (Psa 17:6; Psa 31:2).

parable--In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former sense, "proverb" (that is, one word for several) is the usual English term, and for the latter, in which comparison is prominent, "parable" (that is, one thing laid by another). The distinction is not always observed, since here, and in Psa 78:2; "proverb" would better express the style of the composition (compare also Pro 26:7, Pro 26:9; Hab 2:6; Joh 16:25, Joh 16:29). Such forms of speech are often very figurative and also obscure (compare Mat 13:12-15). Hence the use of the parallel word--

dark saying--or, "riddle" (compare Eze 17:2).

open--is to explain.

upon the harp--the accompaniment for a lyric.

5. iniquity--or, "calamity" (Psa 40:12).

of my heels--literally "my supplanters" (Gen 27:36), or oppressors: "I am surrounded by the evils they inflict."

6. They are vainglorious.

7. yet unable to save themselves or others.

8. it ceaseth for ever--that is, the ransom fails, the price is too precious, costly.

9. corruption--literally, "pit," or, "grave," thus showing that "soul" is used for "life" [Psa 49:8].

10. For he seeth--that is, corruption; then follows the illustration.

wise . . . fool-- (Psa 14:1; Pro 1:32; Pro 10:1).

likewise--alike altogether-- (Psa 4:8) --die--all meet the same fate.

11. Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."

12. Contrasted with this vanity is their frailty. However honored, man

abideth not--literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.

13. Though their way is folly, others follow the same course of life.

14. Like sheep--(compare Psa 49:12) unwittingly, they

are laid--or, "put," &c.

death shall feed on--or, better, "shall rule"

them--as a shepherd (compare "feed," Psa 28:9, Margin).

have dominion over--or, "subdue"

them in the morning--suddenly, or in their turn.

their beauty--literally, "form" or shape.

shall consume--literally, "is for the consumption," that is, of the grave.

from their dwelling--literally, "from their home (they go) to it," that is, the grave.

15. The pious, delivered from "the power of the grave."

power--literally, "the hand," of death, are taken under God's care.

16–17. applies this instruction. Be not anxious (Psa 37:1, &c.), since death cuts off the prosperous wicked whom you dread.

18–19. Though . . . lived, &c.--literally, "For in his life he blessed his soul," or, "himself" (Luk 12:19, Luk 16:25); yet (Psa 49:19); he has had his portion.

men will praise . . . thyself--Flatterers enhance the rich fool's self-complacency; the form of address to him strengthens the emphasis of the sentiment.

20. (Compare Psa 49:12). The folly is more distinctly expressed by "understandeth not," substituted for "abideth not."

Next: Psalms Chapter 50