Psalms49
English Standard Version
1To the . A of the of . , ! , of the ,
2 and , and !
3My shall ; the of my shall be .
4I will my to a ; I will my to the music of the .
5 should I in of , when the of those who me me,
6those who in their and of the of their ?
7 can , or to the price of his ,
8for the of their is and can never ,
9that he should on and the .
10 he that even the ; the and the must and their to .
11Their are their , their to , though they by their own .
12 in his will ; he is the that .
13 is the of those who have confidence; yet people of their .
14Like they are for ; shall be their , and the shall over them in the . Their shall be in , with place to .
15But will my the of , he will me.
16Be a becomes , the of his .
17For he he will ; his will him.
18 though, while , he counts himself —and though you get when you do for yourself—
19his soul will the of his , who will .
20 in his yet is the that .
Study Guide
Public-domain commentary and original-language notes for Psalms 49.
Chapter Summary
In this chapter: A call for attention. (1–5). Folly of worldlings. (6–14). Against fear of death. (15–20).
vv1-5
We seldom meet with a more solemn introduction: there is no truth of greater importance. Let all hear this with application to ourselves. The poor are in danger from undue desire toward the wealth of the world, as rich people from undue delight in it. The psalmist begins with applying it to himself, and that is the right method in which to treat of Divine things. Before he sets down the folly of carnal security, he lays down, from his own experience, the benefit and comfort of a holy, gracious security, which they enjoy who trust in God, and not in their worldly wealth. In the day of judgment, the iniquity of our heels, or of our steps, our past sins, will compass us. In those days, worldly, wicked people will be afraid; but wherefore should a man fear death who has God with him?
vv6-14
Here is a description of the spirit and way of worldly people. A man may have wealth, and may have his heart enlarged in love, thankfulness, and obedience, and may do good with it. Therefore it is not men's having riches that proves them to be worldly, but their setting their hearts upon them as the best things. Worldly men have only some floating thoughts of the things of God, while their fixed thoughts, their inward thoughts, are about the world; that lies nearest the heart. But with all their wealth they cannot save the life of the dearest friend they have. This looks further, to the eternal redemption to be wrought out by the Messiah. The redemption of the soul shall cost very dear; but, being once wrought, it shall never need to be repeated. And he, the Redeemer, shall rise again before he sees corruption, and then shall live for evermore, Re 1:18. This likewise shows the folly of worldly people, who sell their souls for that which will never buy them. With all their wealth they cannot secure themselves from the stroke of death. Yet one generation after another applaud their maxims; and the character of a fool, as drawn by heavenly Wisdom itself, Lu 12:16–21, continues to be followed even among professed Christians. Death will ask the proud sinner, Where is thy wealth, thy pomp? And in the morning of the resurrection, when all that sleep in the dust shall awake, the upright shall be advanced to the highest honour, when the wicked shall be filled with everlasting shame and contempt, Da 12:2. Let us now judge of things as they will appear in that day. The beauty of holiness is that alone which the grave cannot touch, or damage.
vv15-20
Believers should not fear death. The distinction of men's outward conditions, how great soever in life, makes none at death; but the difference of men's spiritual states, though in this life it may seem of small account, yet at and after death is very great. The soul is often put for the life. The God of life, who was its Creator at first, can and will be its Redeemer at last. It includes the salvation of the soul from eternal ruin. Believers will be under strong temptation to envy the prosperity of sinners. Men will praise thee, and cry thee up, as having done well for thyself in raising an estate and family. But what will it avail to be approved of men, if God condemn us? Those that are rich in the graces and comforts of the Spirit, have something of which death cannot strip them, nay, which death will improve; but as for worldly possessions, as we brought nothing into the world, so it is certain that we shall carry nothing out; we must leave all to others. The sum of the whole matter is, that it can profit a man nothing to gain the whole world, to become possessed of all its wealth and all its power, if he lose his own soul, and is cast away for want of that holy and heavenly wisdom which distinguishes man from the brutes, in his life and at his death. And are there men who can prefer the lot of the rich sinner to that of poor Lazarus, in life and death, and to eternity? Assuredly there are. What need then we have of the teaching of the Holy Ghost; when, with all our boasted powers, we are prone to such folly in the most important of all concerns!
Key Words
נָצַח: properly, to glitter from afar, i.e. to be eminent (as a superintendent, especially of the Temple services and its music); to be permanent
מִזְמוֹר: properly, instrumental music; by implication, a poem set to notes
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
קֹרַח: Korach, the name of two Edomites and three Israelites
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
זֶה: the masculine demonstrative pronoun, this or that
כֹּל: properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)
עַם: a people (as a congregated unit); specifically, a tribe (as those of Israel); hence (collectively) troops or attendants; figuratively, a flock
אָזַן: to broaden out the ear (with the hand), i.e. (by implication) to listen
יָשַׁב: properly, to sit down (specifically as judge. in ambush, in quiet); by implication, to dwell, to remain; causatively, to settle, to marry
Cross References
Psalms 49Direct parallel in the identical phrasing of speaking in a parable and uttering dark sayings.
Supported by Matthew Poole, JFB
Contrasts the inability of silver and gold to redeem with the precious redemption of the soul.
Supported by Matthew Henry
Expresses the ultimate hope of escaping the power of the grave and not seeing corruption.
Supported by Matthew Henry, JFB
Jesus' parable of the rich fool perfectly illustrates the folly of storing wealth only to die.
Supported by Matthew Henry
Jesus adopts this exact prophetic method of teaching deep spiritual truths through parables.
Supported by Matthew Poole
A sibling Psalm highlighting the vanity of heaping up riches without knowing who will inherit them.
Supported by Matthew Poole
Echoes the ultimate hope of the righteous that God will receive them into glory.
Supported by Matthew Poole
Prophetic declaration of God redeeming His people from the power of the grave.
A direct thematic echo: we brought nothing into this world and can carry nothing out.
Supported by Matthew Henry
Illustrates the self-blessing of the rich man contrasted with his ultimate poverty in eternity.
Supported by JFB
Reflects the Ecclesiastes wisdom theme that both wise men and fools must die and leave wealth.
Historical example of Absalom building a pillar to keep his own name in remembrance.