Psalms 49

Psalms 491. To the Chief Musician. To the Sons of Korah. A Psalm. This psalm, like the thirty-seventh, is intended to console the righteous under the trials arising from the prosperity and enmity of wicked men, by showing these to be but temporary, and by the prospect of a speedy change in the relative position of the parties. It consists of a short introductory stanza, inviting general attention to the subject, Psalms 49:2-5 (1-4), followed by two longer stanzas, the close of which is marked by the recurrence of a burden or refrain in Psalms 49:13 (12) and Psalms 49:20 (19).

In the first of these two divisions, the prominent idea is the fallacy of all merely secular advantages and hopes, Psalms 49:6-13 (5-12). In the other, these advantages and hopes are directly contrasted with those of the believer, Psalms 49:14-20 (13-20). There is nothing in the psalm to determine its date or historical occasion. The inscription to the Sons of Korah is consistent with any date from the time of David to that of Ezra. See above, on Psalms 42:1; Psalms 44:1; Psalms 45:1; Psalms 46:1; Psalms 47:1; Psalms 48:1. In favour of an earlier date, however, may be urged the obscurity and difficulty of the style.

2. (Psalms 49:1). Hear this, all the nations; give ear, all inhabitants of the world! This general invocation implies that the doctrine to be taught is one of universal interest. The form of expression is similar to that in Micah 1:2 and 1 Kings 22:28, and may be borrowed, in all these cases, from the still stronger one in Deut. xxxii. 1. See below; Psalms 1:1, and compare Isaiah 1:2. The word translated world means primarily duration or continued existence; then more specifically, human life, the present state of things; and by a natural transition, the world, as the place where it is spent. See above, on Psalms 17:14; Psalms 39:6 (5), and below, on Psalms 89:48 (47).

3. (Psalms 49:2). Both low and high together, rich and poor This is the conclusion of the sentence begun in the preceding verse. The first clause is highly idiomatic in its form, and cannot be literally rendered into intelligible English. Likewise sons of man, likewise sons of man. The word man here corresponds to two distinct Hebrew words which, when placed in opposition, denote men of high and low degree. See above, on Psalms 5:3 (2), and below, on Psalms 62:10 (9), and compare Proverbs 8:4. The same antithesis is presented in a different form, Psalms 22:30 (29). The rich are here summoned to receive reproof and warning, the poor consolation and encouragement.

4. (Psalms 49:3). My mouth shall speak wisdom, and the meditation of my heart (is) understanding. This is no self-praise, as he is only to communicate what he has received. Shall speak, is speaking or about to speak. Wisdom and understanding are both plural in the Hebrew, that form denoting fulness or variety. See above, on Psalms 18:50 (49). The plural of the first word is also applied to the personification of the highest wisdom, in Proverbs 9:1. The speech mentioned in the first clause is the outward expression of the thought or meditation in the second. See the same combination above, Psalms 54:2 (1).

5. (Psalms 49:4). I will incline to a parable my ear, and open with a harp my riddle. I will hear what God says, and impart it to others. To incline (or bend) the ear is to lean forward as a sign or gesture of attention. See above, on Psalms 17:6; Psalms 31:3 (2), 40:2 (1). Parable, literally likeness or comparison; then any figurative, tropical expression.

See above, on Psalms 44:15 (14). The parallel word here means an enigma, something hard to understand. To open it is not to begin it, but either to utter it or to explain it, probably the latter. What he hears from God he will open or expound to man. With the harp indicates the form in which his exposition is to be presented, namely, that of a lyrical composition, intended to be sung with an instrumental accompaniment. See above, on Psalms 33:2; Psalms 47:4.

6. (Psalms 49:5). Why should I fear in days of evil, (when) the iniquity of my oppressors (or supplanters) shall surround me? The theme of the whole psalm is the negative proposition involved in this interrogation, namely, that the righteous has no cause to fear, even when surrounded by powerful and spiteful enemies. Days of evil, i.e. of misfortune or distress. The word ranslated oppressors commonly means heels; but as this yields no good sense here, it may be taken as a verbal noun, meaning either treaders, tramplers, oppressors, or supplanters, traitors, in a sense akin to which the verbal root is used, Genesis 27:36, Hosea 12:4 (3). In either case, it is clearly a description of his enemies, as practising violence or fraud against him.

7. (Psalms 49:6). Those relying on their strength, and in the abundance of their wealth they glory. A further description of the oppressors and supplanters. The Hebrew word translated strength is applied, in different cases, to bodily, pecuniary, military, and moral strength. The parallelism here would seem to indicate a reference to the power which naturally springs from great possessions. The word translated abundance may also mean increase. For the use of the verbal root, see above, on Psalms 3:2 (1). Glory, boast, or praise themselves, which last is the exact sense of the reflexive verb here used.

8. (Psalms 49:7). A brother can not (or he shall not) even redeem; a man can not give to God his ransom. In the first clause, brother may be either the subject or the object of the verb; the rich man cannot redeem his brother, or, his brother cannot redeem him. The former agrees better with the obvious design to shew the worthlessness of mere wealth, which does not enable a man to redeem a brother, i. e. save another’s life. The even in this version is intended to express the emphatic repetition of the verb in Hebrew. It cannot do that which is most essential, and without which other advantages are worthless.

Unless the last clause be regarded as a mere reiteration of the same idea in other words, it must be understood to mean that as the rich man cannot redeem his brother from the inevitable stroke of death, much less can he redeem himself, or pay to God his own ransom. This construction of the last words is the less unnatural, because there is properly no reflexive pronoun in the Hebrew language. See above, on Psalms 36:3 (2).

9. (Psalms 49:8). And costly is the ransom of their soul, and he (or it) ceases for ever. This obscure verse admits of several constructions. Their soul refers most probably to the rich man and his brother. The soul or life of both requires so much to ransom it, that neither can redeem the other. The verb in the last clause may mean ceases to live, perishes, and agree with either or with each of the subjects previously mentioned.

The ransom of their life is so costly, that neither can be saved. Or the verb may agree with ransom, as in the English Bible; it is too costly to be paid, and therefore ceases, or remains unpaid, for ever. The same sense substantially may be obtained by making cease mean cease (or fail) to pay, and construing it with one of the preceding nouns. The ransom is so costly that he fails to pay it, or ceases to attempt it, for ever. Upon any of these various suppositions, the essential idea is that the ransom of their life is too expensive to be paid.

10. (Psalms 49:9). That he should still live for ever, and not see corruption. The form of the first verb in Hebrew shews that this is a dependent sentence, to be immediately connected, as some think, with the ninth verse: “he cannot even redeem a brother, a man cannot pay to God a ransom, so as to live for ever and not see corruption.” The tenth verse is then a parenthetical amplification of the ninth. Others connect the ninth and tenth directly, by taking cease to mean that he cannot bring to pass. The redemption of their soul is too costly; he can never so contrive it, that he shall live for ever and not see corruption.

11. (Psalms 49:10). For he shall see (it); wise (men) must die; likewise the fool and brute must perish, and leave to others their substance. The usual construction of the first words— when he sees (or for he sees) that wise men die— is neither so simple in itself, nor so well suited to the context, as that which gives the verb the same sense, and the same object, as in the preceding verse. Wealth cannot ransom its possessor, so that he shall live for ever and not see corruption, for he shall see it, as all others do. Even the wisest men must die, much more the fool and brutish person. These are the terms so frequently used in the Book of Proverbs to describe the sinner as irrational.

See above, on Psalms 14:1, and compare Proverbs 1:32; Proverbs 10:1; Proverbs 12:1; Proverbs 30:2, Ecclesiastes 2:16. In the use of the verbs die and perish, there may be an intentional allusion to the different destiny of the wise and foolish. Likewise, or more literally together, at the same time. See above, Psalms 4:8 (7), and compare Isaiah 1:28. Substance, strength, pecuniary strength, the same word that is used in Psalms 49:7 (6) above.

12. (Psalms 49:11). Their inward thought (is that) their houses (shall continue) for ever, their dwellings to generation and generation: they call their lands by their own names. This is substantially the common version, which is here retained because it yields a good sense, and is as probable as any other explanation of this very obscure verse. The first word in Hebrew strictly means the inside of anything, and especially of man, i.e. his mind or heart, particularly as distinguished from his words or outward conduct. See above, on Psalms 5:10 (9), and below, on Psalms 44:7 (6). The plural form at the end of the sentence occurs nowhere else, but corresponds to our word grounds, when applied to cultivated lands.

As the singular, however, though it commonly means ground, seems occasionally to denote a land or country, some understand the clause to mean that they (i.e. men indefinitely) proclaim (or celebrate) their names over lands, i.e. throughout various countries. Another possible, though not a probable construction, makes the last two words mean upon earth, the form of the Hebrew noun being assimilated to that of the particle before it. Amidst these various constructions the essential meaning still remains unchanged, to wit, that the rich fools of the foregoing context imagine their prosperity to be perpetual.

13. (Psalms 49:12). And man in honour shall not lodge; he is made like to the brutes; they are destroyed. The and at the beginning is equivalent to and yet, or to the simple adversative but. It introduces the contrast of man’s real frailty with his imaginary permanence. As if he had said, “Such are the dreams of the rich fool, and (yet) man really,” etc. The word translated honour properly means value, price, but is applied precisely like the corresponding Greek word.

It here includes all that makes the condition of the rich fool seem desirable, either to his own conceit, or to the envious admiration of his neighbours. In this position he is not to lodge, i.e. remain permanently, or with closer adherence to the strict sense of the verb, continue even for a night, implying that he is to perish before morning.

This passage seems to have been present to our Lord’s mind, when he uttered the parable of the Rich Fool. Compare especially with the verse before us, Luke xii. 20. Made like, assimilated, not in his origin, but in his end. The point of comparison seems to be their blindness and irrational destitution of all foresight. The word translated brutes may be still more closely rendered beasts, being properly descriptive of the larger quadrupeds. It might even seem in this case to denote specifically cattle or domesticated animals, as those which men are especially accustomed to see suddenly deprived of life.

But this limitation of the term is peculiar to prose style, whereas in poetry, when used distinctively, it rather signifies wild beasts. It is better, therefore, to give it here its wider sense of beasts in general, and to explain even these as mere representatives or samples of the whole class, brutes or irrational animals, like whom the rich fool is cut off suddenly and unawares.

They are destroyed, or as the word seems to signify originally, silenced, brought to silence, i.e. stilled or hushed in death. By assuming an enallage or sudden change of number, we may construe this verb with the human subject. He (the rich fool) is treated like the brute; (like these) they (the rich fools) are destroyed. A less emphatic but more obvious construction is that which refers it to the brutes themselves. He is made like to the beasts (which) are destroyed (before they are aware).

14. (Psalms 49:13). This (is) their course; (such is) their folly; and (yet) after them (men) will delight in what they say. Selah. Their way or course means not only their behaviour, but their fate or destiny. See above, on Psalms 1:6. Such is their folly; literally folly (is) to them, they have folly, they are fools.

The noun means originally hope or expectation; then an overweening confidence, a fond or foolish hope; then folly, but not without a special reference to this specific form of it. The term is peculiarly appropriate to those who had just been described as confidently looking for a permanent enjoyment of their present pleasures, when about to be deprived of them for ever. After them may refer to those who follow them in time, their successors or descendants. But as a similar expression elsewhere denotes those who follow in the sense of imitating or adhering to a leader (Exodus 23:2, 2 Samuel 2:10), it is best to retain this meaning in the case before us. They who follow them, their imitators, their adherents, will delight in their mouth, approve of what they say, adopt their principles, and act upon their maxims. The general meaning of the verse, as thus explained, is that notwithstanding the gross folly of such sinners, as proved by the end to which it brings them, they will still find some to walk in their footsteps, and to share their ruin.

Against this propagated and perpetuated folly there is a tacit but emphatic protest in the meditative pause which follows, and in the Selah which denotes it.

15. (Psalms 49:14). Like a flock to the grave they drive; death is their shepherd; and the righteous shall rule over them in the morning; and their form the grave (is) to consume; from (their) home to him (they go or they belong). This is one of the most obscure and difficult verses in the book, although its general meaning is obvious enough. Like sheep, or like a flock, i. e. blindly, in confusion, and without choice or foresight of their own. See above, on Psalms 49:13,(12). Hell, in the wide old English sense of the grave or the state of the dead. See above, on Psalms 6:6 (5), Psalms 9:18 (17), Psalms 16:10; Psalms 18:6 (5), Psalms 30:4 (3), Psalms 31:18 (17). They drive; the Hebrew verb, like the English one, is active in form, but really involves a passive meaning, they are driven, literally put or placed.

See above, on Psalms 12:6 (5). The figure of a flock is carried out by representing Death as the shepherd, by whom they are led or driven. The literal meaning of the words is, Death shall feed them, but the Hebrew verb means to feed as a shepherd; or rather to perform the whole office of a shepherd. To this word and its synonyme in greek we have no exact equivalent in English. The bald translation, death shall feed them, seems to imply that the prominent idea is that of nourishment, whereas it is that of guidance or direction. The common version, death shall feed on them, although not ungrammatical, is entirely at variance with the figure of a flock and a shepherd, which immediately precedes.

The verb translated rule seems originally to denote the act of treading on or trampling, in which sense it is supposed to be used by Joe 3:13. If this sense be adopted here, the idea may be either that of treading on a grave, or on the neck of a conquered enemy.

As the Hebrew verb, however, in every other case, means to rule over, and especially when followed by the same preposition as in this place, it is better to adhere to the established usage, which affords a perfectly good sense, namely, that the righteous shall soon triumph over their once prosperous oppressors. At break of day, or in the morning, i.e. very soon, tomorrow, with allusion, no doubt, to the form of expression in Psalms 49:13 (12), above, and to the general use of night and morning, as figures for distress and relief from it. See above, on Psalms 30:6 (5). Their form, shape, figure, perhaps with an implication of beauty, which is expressed in the English version. Consume, literally make old, wear out, waste away. See above, on Psalms 32:3.

Is to consume, will do so, or is about to do so. The last clause is even more obscure than what precedes.

The last word in Hebrew means to him (or it), which most interpreters exchange, by an enallage of number, into them. It may, however, be referred directly to the nearest antecedent, hell, the grave, or to death, personified in the first clause. From (their) dwelling, i.e. driven from it, (they descend or they belong) to him. However harsh the ellipsis here assumed may seem, it is really less so than to omit the preposition with some writers, or the pronoun with others, or with one to understand from dwelling to mean a dwelling which is not a dwelling, or, as we might say, an undwelling. Apart from these minute verbal difficulties, the general idea of the verse is plain, to wit, that they who are now an object of envy or congratulation are soon to be deprived by death of all their coveted and boasted advantages. 16. (Psalms 49:15). Only God will redeem my soul from the hand of Hell, for he will take me. Selah. The Hebrew particle at the beginning of the sentence always denotes a limitation or exception. See above, on Psalms 37:8; Psalms 39:12 (11). It may here mean either that his own case is excepted from the destruction which he has been describing, and which might seem to be described as universal; or that God alone can afford that safety which the rich fool hopes to derive from his secular advantages.

Redeem, in allusion to Psalms 49:8-9 (7, 8), above. The hand is a common emblem of power, but it may here belong to a personification of Sheol, the grave, or hell, like that of death in Psalms 49:15 (14). For he will take me, i.e., as some suppose, will take me to himself, accept me. But as the verb is nowhere absolutely used in this sense, it is better to explain it as a parallel expression to redeem. “He will redeem me from the hand of Sheol, for he will take me (out of it).” Either of these constructions is more natural than that which makes Sheol the subject of the last verb. “He will redeem me from the hand of Sheol, when it seizes (or would seize) me.” The hostile sense thus put upon the verb may be justified by the analogy of Isa 28:19; but the change of subject and the less usual meaning of the particle are not to be assumed without necessity.

17. (Psalms 49:16). Be not thou afraid because a man grows rich, because the glory of his house increases. Here begins the application or practical conclusion of the foregoing meditations. It is marked by a change of form, the Psalmist now no longer speaking of himself, but to himself, or to another, as the person most directly interested in his subject. See a similar transition in Psalms 32:8, and compare the parental or authoritative tone of the address with that in Psalms 34:12 (11). Fear not, be not apprehensive or solicitous, not merely for thyself, but for the cause of truth and goodness. See above, on Psalms 37:1. The conjunction in the first clause may also be translated when or though.

But the proper causal meaning of the particle should always be preferred when admissible, and especially in cases like the present, where it yields not only a good sense but the best sense, since the increasing wealth and honour of the wicked is certainly assigned as the cause or occasion of the anxious apprehensions here forbidden. The use of the English present tense in the translation of this verse is merely idiomatic, since in such connections it is really a future. The verb of the first clause is a causative, and strictly means to enrich or make rich. The transition to the neuter or intransitive sense is precisely similar to that of the English verb increase, which strictly means to make greater, but in this very sentence has the intransitive sense of growing (or becoming) greater. There is no other clear example of the first Hebrew verb being so used. Daniel 11:2, and Proverbs 10:4, are at least ambiguous.

A man cannot of itself denote a bad man, but that idea is suggested by the context, and especially by the use of the word man in Psalms 49:8 (7), Psalms 49:13 (12). Glory or honour here includes all the sensible effects of riches, as a source of admiration and applause.

House, in the wide sense, common to both languages, including both the dwelling and the family, the house and household. See Genesis 7:1; Genesis 18:19; Genesis 35:2; Genesis 35:14.

18. (Psalms 49:17.) For not in his death will he take the whole; not down will go after him his glory. The form of the original is here retained as far as possible, in order to exhibit its highly idiomatic character. The position of the negative in both clauses makes it far more emphatic than in our English collocation. At his death, in his dying, when he dies. The whole this word is usually rendered all, but it is invariably a substantive in Hebrew, and is here determined to be such by the definite article prefixed. Not the whole, however, or not all, is by no means so significant a phrase in English as in Hebrew, where the absence of indefinite pronouns makes this the only way of saying not anything, i.e. nothing While the words therefore certainly mean that he shall not take all, they likewise mean that he shall not take any of his secular possessions with him; and this stronger sense is here required by the context.

His glory, as in the preceding verse, his wealth and the honours or distinctions springing from it. Descend after him, not in the moral or legal sense of a hereditary descent to his heirs, but in the local sense of a descent into the grave or the unseen world. The whole verse assigns a reason for not envying the wealthy sinner, namely, because he will be soon obliged to leave his wealth behind him.

19. (Psalms 49:18). For his soul in his life he will bless, and (others) will praise thee because thou doest good to thyself. There is no need of giving the sense of but, though, or any other than its proper causal sense of for, because. See above, on ver. 17 (16). This verse assigns the reason of the fact alleged in the one before it. The wealthy sinner is to carry nothing with him when he dies, because he is to have his “good things” in the present life. This is God’s appointment in accordance with his own free choice. In his life (or lifetime), as long as he lives, he is to bless his soul (or himself), i.e. to reckon himself happy, and to be so esteemed by others.

In the last clause, the third person is abruptly exchanged for the second, and he wealthy sinner, of whom the Psalmist had been speaking to himself or his disciple, is directly addressed, as if personally present. This applica tion of the figure called apostrophe is made with great skill and rhetorical effect. The plural verb is indefinite, as in Psalms 49:14 (13) above. They, i.e. men in general, or others, as distinguished from himself. The verb itself means strictly to acknowledge or confess; then more specifically, to acknowledge benefits received, to thank; and then to praise in general. See above, on Psalms 6:6 (5).

The primary meaning may be here still kept in view, by understanding him to mean, they will recognise thee (or take knowledge of thee) that thou doest good (or as one doing good) to thyself. There is no need of substituting either a present or a past tense for the futures, which are perfectly appropriate in speaking of a course of conduct yet to be acted out, the wealthy sinner being represented as still living, both in this verse and the one before it.

There is pungent sarcasm in the close of this verse: they will praise thee because thou doest good— to thyself. Or, because thou doest well for thyself. The addition of this last phrase serves to characterise vividly, not only the rich sinner but his flatterers. There can be little doubt that our Saviour tacitly alluded to the first clause of this verse, when he made Abraham say to Dives, “Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented” (Luke 16:25). This is indeed a most instructive commentary on the passage now before us, as exhibiting the future revolution in the relative position of the parties, as a reason for not envying the wealthy sinner now. It is equally certain, that the Rich Fool’s address to his own soul, in Luke 12:19, was suggested by the same clause of the psalm before us, in his lifetime he will bless his soul. Indeed, the whole conception of the Rich Man in the one case, and the Rich Fool in the other, may be said to be borrowed from this psalm, and may therefore derive instructive and interesting illustration from it.

20. (Psalms 49:19). It shall go (or thou shalt go) to the generation of his fathers; for ever they shall not see light. The first verb may be either a third person feminine, agreeing with soul, or a second person masculine, addressed directly to the wealthy sinner. In the latter case, we must suppose an immediate change to the third person, in order to account for the expression his fathers. In either case, the idea is that he shall go, though this would not be a correct translation of the Hebrew words. The whole clause has reference to the frequent description of death in the Old Testament, as a man’s sleeping with his fathers, or being gathered to his fathers.

Generation may be taken as a collective term, denoting the successive generations of his fathers, either natural or spiritual, i.e. either his literal progenitors, or his predecessors in the same way of thinking and. the same course of life. There is no absurdity indeed in supposing the two senses to be here coincident. To perpetuity they shall not see, in our idiom, they shall never see. The light, i.e. the light of life, or the light of the living, an expression used by David, Psalms 56:13 (12). The meaning of the whole verse is, that the wealthy sinner is to die as his fathers died before him, and continue dead like them, without returning to revisit, much less to repossess, the riches and honours which he once imagined were to last for ever. This completes the proof that these advantages are not legitimate or even rational occasions of envious dissatisfaction to the righteous.

21. (Psalms 49:20). Man (that is) in honour and understandeth not is likened to the beasts (that) are destroyed. The first verb in this verse and the first verb in Psalms 49:13 (12) differ only in a single letter, in consequence of which they are confounded by the ancient Greek and Syriac translators, and some modern critics have proposed to amend one of the places by assimilation to the other. But the prevalent practice of the Hebrew writers, where the same burden or refrain recurs, is not to repeat it slavishly, but with some slight variation in the form, which not unfrequently suggests a new idea, or modifies the one before expressed. See above, on Psalms 24:10; Psalms 42:11 (10). So here, at the close of the first strophe, the rich fool is compared to the brutes that perish, with respect to the uncertainty of his enjoyments; and again at the close of the second, with respect to his irrationality, the points of comparison being distinct but inseparable.

No wonder that the sinner is cut off unawares like the brutes, when in fact he is equally irrational. By tampering with the text of either passage, there fore, we take from the psalm one of its moral lessons, as well as one of its rhetorical beauties.