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Psalm Forty-nine
New King James Version (NKJV)
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.
Psalm 49:1 Hear
this
all peoples; Give ear
all inhabitants of the world
YLT
1To the Overseer. -- By sons
of Korah. A Psalm. Hear this
all ye peoples
Give ear
all ye inhabitants of
the world.
Hear this
.... Not the law
as some Jewish writersF12Midrash
Tillim in loc. Yalkut Simeoni
par. 2. fol. 106. 2. 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
אחויתא דא
"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 זאת החכמה
"this wisdom"
as Kimchi interprets it;
which the psalmist was about to speak of
Psalm 49:3; also
the parable and dark saying he should attend unto and open
Psalm 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
Psalm 39:5. The
inhabitants of this world are but for a time; wherefore Ben Melech interprets
the phrase by אנשי הומן
"men of time"
the inhabitants of time; it is peculiar to the most
High to "inhabit eternity"
Isaiah 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.
Psalm 49:2 2 Both low and high
Rich
and poor together.
YLT
2Both low and high
together
rich and needy.
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 Isaiah 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 Psalm 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.
Psalm 49:3 3 My mouth shall speak
wisdom
And the meditation of my heart shall give understanding.
YLT
3My mouth speaketh wise
things
And the meditations of my heart [are] things of understanding.
My mouth shall speak of wisdom
.... Or
"wisdoms"F13חכמות
"sapientias"
Pagninus
Montanus
Vatablus
Cocceius
Gejerus
Michaelis. ; of Christ
who is so called
Proverbs 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 1 Corinthians 2:6;
and the meditation of my heart shall be of understanding; or
"understandings"F14תבונות
"intelligentias"
Pagninus
Montanus. ; 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.
Psalm 49:4 4 I will incline my ear to a
proverb; I will disclose my dark saying on the harp.
YLT
4I incline to a simile mine
ear
I open with a harp my riddle:
I will incline mine ear to a parable
.... In which
way of speaking the doctrines of the Gospel were delivered out by Christ
Matthew 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 Ezekiel 33:32.
Psalm 49:5 5 Why should I fear in the
days of evil
When the iniquity at my heels surrounds me?
YLT
5Why do I fear in days of
evil? The iniquity of my supplanters doth compass me.
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
Ecclesiastes 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. 1 Corinthians 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
Ephesians 5:16; and
such will be the hour of temptation
that shall try the inhabitants of the
earth
Revelation 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
Amos 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 Psalm 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; בסופי
"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"F15עון עקבי
"iniquitas supplantatorum meorum"
Gejerus; "insidiatorum
meorum"
some in Vatablus. ; 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 Psalm 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"F16"Iniquitas
oppressorum"
i.e. "iniquissimi mei oppressores ambiunt me"
Gejerus. ; that is
when men
who are iniquity itself
encompass me
are at my
heels
ready to seize me
I will not fear.
Psalm 49:6 6 Those who trust in their
wealth And boast in the multitude of their riches
YLT
6Those trusting on their
wealth
And in the multitude of their riches
Do shew themselves foolish.
They that trust in their wealth
.... In their outward
force
power
and strength; their horses
chariots
and armies; see Psalm 33:16; or in
their worldly goods and substance; which seems to be the sense of the word
here
as appears from Psalm 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 1 Timothy 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 Jeremiah 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
Revelation 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:
Psalm 49:7 7 None of them can by
any means redeem his brother
Nor give to God a ransom for him—
YLT
7A brother doth no one at
all ransom
He doth not give to God his atonement.
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"F17So Cocceius; and some in Michaelis. : but
as
Aben Ezra observes
אח
"a brother"
is the
effect
and איש
"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 Psalm 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 Ephesians 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"F18כפרו
"propitiationem suam"
Pagninus
Montanus.
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.
Psalm 49:8 8 For the redemption of
their souls is costly
And it shall cease forever—
YLT
8And precious [is] the
redemption of their soul
And it hath ceased -- to the age.
For the redemption of their soul is precious
.... Or
"heavy"F19יקר "gravis"
De Dieu
Michaelis. ; 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 1 Samuel 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
1 Peter 1:18
1 Timothy 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 Psalm 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"F20חדל "definet"
Montanus
Vatablus. ; see Psalm 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. GussetiusF21Ebr. Comment.
p. 345. 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 Psalm 49:9
which
is a truly evangelic sense.
Psalm 49:9 9 That he should continue to
live eternally
And not see the Pit.
YLT
9And still he liveth for
ever
He seeth not the pit.
That he should still live for ever
.... Or "though he
should live"
&c.F23ויהי
"etiamsi vivat"
Gejerus. . Though the rich man should live ever so
long
a thousand years twice told
as in Ecclesiastes 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
Psalm 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.
Psalm 49:10 10 For he sees wise men die; Likewise
the fool and the senseless person perish
And leave their wealth to others.
YLT
10For he seeth wise men die
Together the foolish and brutish perish
And have left to others their wealth.
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
Ecclesiastes 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
Revelation 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
Psalm 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
Psalm 39:6
Ecclesiastes 2:18.
Psalm 49:11 11 Their inner thought is
that their houses will last forever
[a] Their dwelling
places to all generations; They call their lands after their own names.
YLT
11Their heart [is]: Their
houses [are] to the age
Their tabernacles to all generations. They proclaimed
their names over the lands.
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 2 Samuel 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 קרבם
rendered "their inward part"
by a transposition of two letters in it
may be read קברם
"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"
Ecclesiastes 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
Genesis 10:6. Or
"they proclaim their names throughout the land"F24So
Piscator
Gejerus
Michaelis. ; 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.
Psalm 49:12 12 Nevertheless man
though
in honor
does not remain;[b] He is like
the beasts that perish.
YLT
12And man in honour doth not
remain
He hath been like the beasts
they have been cut off.
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 writersF25Bereshit Rabba
s. 11. fol. 9. 1. 2. Pirke Eliezer
c. 19. 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"F26בל ילין
"non pernoctabit"
Montanus
Amama; so Ainsworth.
as the words may
be rendered; see Genesis 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 Psalm 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"F1נדמו "excisi sunt"
Montanus. ; 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
Psalm 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
Ecclesiastes 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.
Psalm 49:13 13 This is the way of those
who are foolish
And of their posterity who approve their sayings. Selah
YLT
13This their way [is] folly
for them
And their posterity with their sayings are pleased. Selah.
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"F2כסל למו "est fiducia ipsorum"
Cocceius
Gejerus;
"stolida fiducia vel spes"
Michaelis. ; 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 Psalm 3:2.
Psalm 49:14 14 Like sheep they are laid
in the grave; Death shall feed on them; The upright shall have dominion over
them in the morning; And their beauty shall be consumed in the grave
far from
their dwelling.
YLT
14As sheep for Sheol they
have set themselves
Death doth afflict them
And the upright rule over them in
the morning
And their form [is] for consumption. Sheol [is] a dwelling for
him.
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
2 Peter 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"F3לשאול "in inferno"
V. L. Pagninus
Montanus
Gejerus
Michaelis; so Ainsworth. ; as the word is in Psalm 9:17; a place
of utter darkness and misery
where the wicked rich man was put when he died
Luke 16:19;
death shall feed on them: or "rule them"F4ירעם "reget eos"
Vatablus. ; 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 Romans 5:14; or
"shall feed them"F5"Pascet eos"
Musculus
Tigurine version
Gejerus
Cocceius.
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 1 Thessalonians 4:16
Daniel 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"F6צירם "figura
eorum"
Pagninus
Montanus
Vatablus; "forma eorum"
Tigurine
version
Junius & Tremellius
Piscator. 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"F7צורם
"auxilium eorum"
Sept. V. L. Eth. Ar. "robur illorum"
Musculus; "petra illorum"
Cocceius. ; 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"F8שאול "infernus"
Musculus
Junius &
Tremellius
Gejerus
Michaelis; so Ainsworth.
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
1 Thessalonians 4:16.
Psalm 49:15 15 But God will redeem my
soul from the power of the grave
For He shall receive me. Selah
YLT
15Only
God doth ransom my
soul from the hand of Sheol
For He doth receive me. Selah.
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"
Ephesians 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 Hosea 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"F9יקחני "suscepit
me"
Tigurine version
Vatablus
Musculus
Gejerus. ; 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 Psalm 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 Psalm 3:2.
Psalm 49:16 16 Do not be afraid when one
becomes rich
When the glory of his house is increased;
YLT
16Fear not
when one maketh
wealth
When the honour of his house is abundant
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 Proverbs 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 Psalm 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
Genesis 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.
Psalm 49:17 17 For when he dies he shall
carry nothing away; His glory shall not descend after him.
YLT
17For at his death he
receiveth nothing
His honour goeth not down after him.
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 1 Timothy 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 Ezekiel 32:31.
Psalm 49:18 18 Though while he lives he
blesses himself (For men will praise you when you do well for yourself)
YLT
18For his soul in his life he
blesseth
(And they praise thee when thou dost well for thyself.)
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 "butF11ויודך "atque celebraverint te"
Junius &
Tremellius
Piscator. men will praise thee"
&c. both rich and poor
all wise men; when
as the Jewish interpretersF12Jarchi
Aben Ezra
Kimchi & Ben Melech in loc. 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 Ecclesiastes 5:18.
Psalm 49:19 19 He shall go to the
generation of his fathers; They shall never see light.
YLT
19It cometh to the generation
of his fathers
For ever they see not the light.
He shall go to the generation of his fathers
.... Be
gathered to them at death; or "to the dwelling place of his fathers"F13עד־דור "ad habitationem"
Gejerus. ; 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"F14"Usque ad aetatem"
Junius &
Tremellius
Piscator. ; 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"; John 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.
Psalm 49:20 20 A man who is in
honor
yet does not understand
Is like the beasts that perish.
YLT
20Man in honour
who
understandest not
Hath been like the beasts
they have been cut off!
Man that is in honour
.... A wicked man
as the
Targum; See Gill on Psalm 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 Psalm 49:12.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)