Psalms · Chapter 49

Verse 1. Hear this, all ye people] The four first verses contain the author’s exordium or introduction, delivered in a very pompous style and promising the deepest lessons of wisdom and instruction. But what was rare then is common-place now.

Verses 1, 2. Hear this, all ye people — Hebrew, all people, Jews or Gentiles: for this doctrine is not peculiar to those that are blessed with divine revelation; but even the light of nature bears witness to it, and all the inhabitants of the world are concerned in 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, rich and poor together — Whether you be men of obscure birth and meaner rank, or persons nobly descended, and in great authority; whether you abound in wealth, or are of the poorer class, you are all alike concerned to attend to my instruction.

Verse 1. Hear this, all ye people; give ear, all ye inhabitants of the world. The psalmist opens his song as a philosopher and a prophet, giving equal instruction to all mankind.

1. People… inhabitants of the world—The subject is of world-wide concern, and the psalmist invites attention accordingly. It would seem by this call that the occasion of the psalm was one in which foreign nations, equally with the Hebrews, had cause to consider the brief and deceptive triumph of wickedness. dlj, (hheled,) world, here means world with reference to its duration—a period of time, age. The psalmist’s call is upon all the dwellers of this age.

Verses 1, 2. Hear this, all ye people — Hebrew, all people, Jews or Gentiles: for this doctrine is not peculiar to those that are blessed with divine revelation; but even the light of nature bears witness to it, and all the inhabitants of the world are concerned in 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, rich and poor together — Whether you be men of obscure birth and meaner rank, or persons nobly descended, and in great authority; whether you abound in wealth, or are of the poorer class, you are all alike concerned to attend to my instruction.

2. Low and high—The classifications of this verse are intended, by mentioning the extreme orders of society, to comprehend all the intermediate ranks also, without exception. They are specifications under the general terms “all nations,” “all inhabitants of the age.” See note on Psalm 4:2.

Verses 3, 4. My mouth shall speak of wisdom — I shall not treat of trivial things, nor of those I have but slightly considered; but about the most weighty matters, which my mind hath greatly pondered. I will enrich your souls with wisdom, which is better than the wealth of the world, which you covet; and I will teach you how to direct all your actions aright unto that scope at which you aim, the being happy. I will incline mine ear — I will hearken to what God by his Spirit speaks to me, and that I will now speak to you. To a parable — Which properly is an allegorical speech, but is often taken for an important, and withal dark doctrine or sentence. I will open — I will not smother it in my own breast, but publish it to the world. My dark saying — So he calls the following discourse, because the thing in question ever hath been thought hard to be understood. “Much of the eastern wisdom consisted in the understanding of parables; and in the interpretation of dark sayings or riddles: the mysterious cover to this kind of wisdom made it the most high-prized accomplishment. And here, when the psalmist was to raise and engage the attention of his audience, he promises that he would speak of those things, in which the highest wisdom was supposed to consist: and, indeed, it must be confessed that, in the composition of this Psalm, he has made use of every art to render it worthy the subject.” — Dodd, and Warburton’s Divine Legation.

Ver. 3. My mouth shall speak of wisdom. I will speak boldly of the schemes, the follies, and the best wisdom of mortal man; that a just portrait of his errors may direct his steps to the good way in which he ought to walk.

V. 4. I will-I will hearken what God by his Spirit speaks to me, and that will I now speak to you. A parable-Which properly is an allegorical speech, but is often taken for an important, and withal, dark doctrine or sentence. Open-I will not smother it in my own breast, but publish it to the world. Dark-So he calls the following discourse, because the thing in question ever hath been thought hard to be understood.

Verse 4. I will incline mine ear to a parable] This was the general method of conveying instruction among the Asiatics. They used much figure and metaphor to induce the reader to study deeply in order to find out the meaning. This had its use; it obliged men to think and reflect deeply; and thus in some measure taught them the use, government, and management of their minds.

My dark saying upon the harp.] Music was sometimes used to soothe the animal spirits, and thus prepare the mind for the prophetic influx.

Verses 3, 4. My mouth shall speak of wisdom — I shall not treat of trivial things, nor of those I have but slightly considered; but about the most weighty matters, which my mind hath greatly pondered. I will enrich your souls with wisdom, which is better than the wealth of the world, which you covet; and I will teach you how to direct all your actions aright unto that scope at which you aim, the being happy. I will incline mine ear — I will hearken to what God by his Spirit speaks to me, and that I will now speak to you. To a parable — Which properly is an allegorical speech, but is often taken for an important, and withal dark doctrine or sentence. I will open — I will not smother it in my own breast, but publish it to the world. My dark saying — So he calls the following discourse, because the thing in question ever hath been thought hard to be understood. “Much of the eastern wisdom consisted in the understanding of parables; and in the interpretation of dark sayings or riddles: the mysterious cover to this kind of wisdom made it the most high-prized accomplishment. And here, when the psalmist was to raise and engage the attention of his audience, he promises that he would speak of those things, in which the highest wisdom was supposed to consist: and, indeed, it must be confessed that, in the composition of this Psalm, he has made use of every art to render it worthy the subject.” — Dodd, and Warburton’s Divine Legation.

Ver. 4. A parable; a succession of wise, moral, and divine maxims. It differs from allegory by the ænigma it contains.

4. A parable—A poem where similitude is used, and things profound and spiritual are made more clear by comparison with things objective and sensible. Dark saying—That which lies beyond the realm of sense, particularly revelations or oracles from God. Same as “parables,” just named. Upon the harp—That is, poetically. In this form the bards of a people, in the earlier ages, often preserved important matter; (see an instance in Numbers 21:27;) but especially prophets and inspired men commonly delivered their messages in the diction, if not in the rhythm, of poetry.

V. 5. In the days-In times of great distress and calamity, when wicked men flourish, and good men are oppressed. Supplanters-This character fitly agrees to David’s enemies, who were not only malicious, but deceitful and treacherous.

Verse 5. The iniquity of my heels] Perhaps ybq[ akebai, which we translate my heels, should be considered the contracted plural of µybq[ akebim, supplanters. The verse would then read thus: “Wherefore should I fear in the days of evil, though the iniquity of my supplanters should compass me about.” The Syriac and Arabic have taken a similar view of the passage: “Why should I fear in the evil day, when the iniquity of my enemies compasses me about.” And so Dr. Kennicott translates it.

Verse 5. Wherefore should I fear in the days of evil — Either, 1st, Of sin; when iniquities of all sorts abound, which is, in many respects, grievous and vexatious to good men. Or, 2d, Of misery; in times of great distress and calamity, either public or private, when wicked men flourish, and good men are oppressed and persecuted. When the iniquity of my heels shall compass me about — That is, the violent and injurious practices of my ungodly and malicious enemies, who lay snares for my feet, and seek to trip up my heels, and cause me to fall into sin or into trouble. The words may, with propriety, be rendered, The iniquity of my supplanters; for the word ybq[, gnakeebai, rendered heels, may be, and is, by some learned interpreters, taken for a participle of that verb which signifies to supplant, or trip up the heels, or circumvent; from whence Jacob had his name. And this character fitly agrees to David’s enemies, who were not only very malicious, but also very deceitful and treacherous, as he everywhere complains. This sense of the words, the reader will observe, is favoured both by the Syriac and Arabic interpreters; the former of whom render the words, the iniquity of my enemies hath compassed me; and the latter thus, When mine enemies shall compass me about. The sense is also agreeable to the main scope of the Psalm, which is to comfort good men against that great trial and stumbling-block, the prosperity of the wicked, and the oppressions and afflictions of the righteous. Bishop Hare translates the verse, “Wherefore should I fear in the days of adversity, when the iniquity of those that lie in wait for me surrounds me?”

Ver. 5. The iniquity of my heels. Critics multiply readings here. Some by heels understand ways or footsteps. Others by heels understand the remains of human life, and infer the text to mean a caution: why should I take steps in the acquisition of wealth, which will occasion me pain at a future day. Bishop Lowth, taking ybq[ akabey, and very correctly, for the present participle of the verb, will have the sense to be, “The wickedness of those that lie in wait for me.”

5. Wherefore should I fear—The psalmist strikes at once into his subject. Days of evil—Days of calamity, persecution, and the apparent defeat of all his hopes. Iniquity of my heels—An unfortunate, because a too literal, translation. The word, indeed, means heels, but figuratively,—those that take by the heels, that is, supplanters, false friends, deceitful enemies. In Joshua 8:13, it is translated “liers in wait,” ambushed enemies. The verb is rendered supplant, Jeremiah 9:4; Genesis 27:36. The question is, Why should I fear in the day of adversity, when the iniquity of my insidious foes has encircled or circumvented me? To this question the psalmist addresses his argument.

V. 6. Trust-As that which will secure them from calamities. Having said that good men had no cause of fear, from their present sufferings from ungodly men, now he proceeds to shew, that the ungodly had no reason to be secure because of their riches.

Verses 6-9. They, &c. — The psalmist, having said that good men had no sufficient cause of fear on account of what they might suffer from ungodly men, now proceeds to show that the ungodly had no reason to be secure because of their riches. That trust in their wealth — As that which can secure them from calamities. None of them can redeem — Either from the first or second death; his brother — Whom he would do his utmost to preserve, nor consequently himself; nor give to God — The only Lord of life, and the Judge who passes on him the sentence of death; a ransom for him — Hebrew, wrpk, cophro, his expiation, or, the price of his redemption, namely, from death. For the redemption of their soul — Of their life; is precious — Costly, hard to be obtained. And it ceaseth for ever — It is never to be accomplished by any mere man, for himself or for his brother. That he should live for ever — That he should be excused from dying; and not see corruption — Or, the pit, or the grave. These last four verses are well translated by Mudge, thus: “They that trust in their substance, and boast in the abundance of their riches; not one can, in truth, redeem his brother, nor give to God his ransom; (for the ransom of their life is of too high a value, and he is extinct for ever;) so that he should live on continually, and not see the pit.”

6-9. His first argument is grounded on the insufficiency of wealth and worldly power to save life, or to bring back from the grave. Redeem… ransom—Two strong Levitical terms for regaining what has become legally forfeited—especially, where life had become forfeited—by paying an equivalent, or satisfaction, as in the case of the “firstborn.” Exodus 13:12, 13; 34:20; Leviticus 27:27; Numbers 18:15. Redemption of their soul is precious—That is, the redemption price of man’s life is costly—too costly for man to pay. This applies to all men, but the psalmist is specially speaking of ungodly men, who place their whole trust in their riches. God only can redeem a soul. (See verse 15.) “Soul,” here, though it may be rendered life, has the sense, as in other places, of the ego, selfhood, or personality, equivalent to the total man. Under the law, the firstborn, mortgaged lands, captives of war, might be redeemed with money, but no man can pay to God a ransom or a satisfaction for the release of even a brother from the death penalty caused by sin. It ceaseth for ever—The ransom price is left off—absolutely and for ever omitted—or, as Ewald and others, “Is wanting for evermore.” The law makes no mention of it, and no man is so foolish as to propose or think of offering a redemption price, or satisfaction, for the release even of his body from death, “so that he should still live forever, and not see corruption,” much less for the release of his soul from guilt. God alone could provide this. This eighth verse, though parenthetically read, stands in close connexion as to sense with verses 7, 9,

V. 7. Redeem-Neither from the first death, nor from the second. Brother-Whom he would do his utmost to preserve.

Verse 7. None of them can by any means redeem his brother] Wealth cannot save from death; brother, however rich, cannot save his brother; nor will God accept riches as a ransom for the life or soul of any transgressor. To procure health of body, peace of mind, redemption from death, and eternal glory, riches are sought for and applied in vain.

Verses 6-9. They, &c. — The psalmist, having said that good men had no sufficient cause of fear on account of what they might suffer from ungodly men, now proceeds to show that the ungodly had no reason to be secure because of their riches. That trust in their wealth — As that which can secure them from calamities. None of them can redeem — Either from the first or second death; his brother — Whom he would do his utmost to preserve, nor consequently himself; nor give to God — The only Lord of life, and the Judge who passes on him the sentence of death; a ransom for him — Hebrew, wrpk, cophro, his expiation, or, the price of his redemption, namely, from death. For the redemption of their soul — Of their life; is precious — Costly, hard to be obtained. And it ceaseth for ever — It is never to be accomplished by any mere man, for himself or for his brother. That he should live for ever — That he should be excused from dying; and not see corruption — Or, the pit, or the grave. These last four verses are well translated by Mudge, thus: “They that trust in their substance, and boast in the abundance of their riches; not one can, in truth, redeem his brother, nor give to God his ransom; (for the ransom of their life is of too high a value, and he is extinct for ever;) so that he should live on continually, and not see the pit.”

6-9. His first argument is grounded on the insufficiency of wealth and worldly power to save life, or to bring back from the grave. Redeem… ransom—Two strong Levitical terms for regaining what has become legally forfeited—especially, where life had become forfeited—by paying an equivalent, or satisfaction, as in the case of the “firstborn.” Exodus 13:12, 13; 34:20; Leviticus 27:27; Numbers 18:15. Redemption of their soul is precious—That is, the redemption price of man’s life is costly—too costly for man to pay. This applies to all men, but the psalmist is specially speaking of ungodly men, who place their whole trust in their riches. God only can redeem a soul. (See verse 15.) “Soul,” here, though it may be rendered life, has the sense, as in other places, of the ego, selfhood, or personality, equivalent to the total man. Under the law, the firstborn, mortgaged lands, captives of war, might be redeemed with money, but no man can pay to God a ransom or a satisfaction for the release of even a brother from the death penalty caused by sin. It ceaseth for ever—The ransom price is left off—absolutely and for ever omitted—or, as Ewald and others, “Is wanting for evermore.” The law makes no mention of it, and no man is so foolish as to propose or think of offering a redemption price, or satisfaction, for the release even of his body from death, “so that he should still live forever, and not see corruption,” much less for the release of his soul from guilt. God alone could provide this. This eighth verse, though parenthetically read, stands in close connexion as to sense with verses 7, 9,

V. 8. Soul-Of their life. Precious-Hard to be obtained. Ceaseth-It is never to be accomplished, by any mere man, for himself or for his brother.

Verse 8. For the redemption of their soul is precious] It is of too high a price to be redeemed with corruptible things, such as silver or gold, and has required the sacrificial death of Christ.

And it ceaseth for ever] This is very obscure, and may apply to the ransom which riches could produce. That ransom must be for ever unavailable, because of the value of the soul. Or this clause should be added to the following verse, and read thus: “And though he cease to be, (ldjw vechadal,) during the hidden time, (לעולם leolam;) yet he shall live on through eternity, (jxnl dw[ yjyw vichi od lanetsach,) and not see corruption.” This is probably the dark saying which it was the design of the author to utter in a parable, and leave it to the ingenuity of posterity to find it out. The verb ldj chadal signifies a cessation of being or action, and µlw[ olam often signifies hidden time, that which is not defined, and the end of which is not ascertained, though it is frequently used to express endless duration. This translation requires no alteration of the original text, and conveys a precise and consistent meaning.

Verses 6-9. They, &c. — The psalmist, having said that good men had no sufficient cause of fear on account of what they might suffer from ungodly men, now proceeds to show that the ungodly had no reason to be secure because of their riches. That trust in their wealth — As that which can secure them from calamities. None of them can redeem — Either from the first or second death; his brother — Whom he would do his utmost to preserve, nor consequently himself; nor give to God — The only Lord of life, and the Judge who passes on him the sentence of death; a ransom for him — Hebrew, wrpk, cophro, his expiation, or, the price of his redemption, namely, from death. For the redemption of their soul — Of their life; is precious — Costly, hard to be obtained. And it ceaseth for ever — It is never to be accomplished by any mere man, for himself or for his brother. That he should live for ever — That he should be excused from dying; and not see corruption — Or, the pit, or the grave. These last four verses are well translated by Mudge, thus: “They that trust in their substance, and boast in the abundance of their riches; not one can, in truth, redeem his brother, nor give to God his ransom; (for the ransom of their life is of too high a value, and he is extinct for ever;) so that he should live on continually, and not see the pit.”

Ver. 8. The redemption of their soul is precious. If once lost, it is lost for ever: there is no redemption in the grave. It is highly probable that our Saviour had this text in view, when he spake of gaining the whole world and losing the soul. Elihu said to Job 36:18, “Because there is wrath, beware lest he take thee away with a stroke; then a great ransom cannot deliver thee.” In both these passages more is meant than the loss of natural life. The Redeemer having paid this ransom by the price of his life for our lives, carries the redemption into effect by the power of truth and grace. And the day of grace is precious, for it is short: in the grave, it ceaseth for ever.

6-9. His first argument is grounded on the insufficiency of wealth and worldly power to save life, or to bring back from the grave. Redeem… ransom—Two strong Levitical terms for regaining what has become legally forfeited—especially, where life had become forfeited—by paying an equivalent, or satisfaction, as in the case of the “firstborn.” Exodus 13:12, 13; 34:20; Leviticus 27:27; Numbers 18:15. Redemption of their soul is precious—That is, the redemption price of man’s life is costly—too costly for man to pay. This applies to all men, but the psalmist is specially speaking of ungodly men, who place their whole trust in their riches. God only can redeem a soul. (See verse 15.) “Soul,” here, though it may be rendered life, has the sense, as in other places, of the ego, selfhood, or personality, equivalent to the total man. Under the law, the firstborn, mortgaged lands, captives of war, might be redeemed with money, but no man can pay to God a ransom or a satisfaction for the release of even a brother from the death penalty caused by sin. It ceaseth for ever—The ransom price is left off—absolutely and for ever omitted—or, as Ewald and others, “Is wanting for evermore.” The law makes no mention of it, and no man is so foolish as to propose or think of offering a redemption price, or satisfaction, for the release even of his body from death, “so that he should still live forever, and not see corruption,” much less for the release of his soul from guilt. God alone could provide this. This eighth verse, though parenthetically read, stands in close connexion as to sense with verses 7, 9,

Verses 6-9. They, &c. — The psalmist, having said that good men had no sufficient cause of fear on account of what they might suffer from ungodly men, now proceeds to show that the ungodly had no reason to be secure because of their riches. That trust in their wealth — As that which can secure them from calamities. None of them can redeem — Either from the first or second death; his brother — Whom he would do his utmost to preserve, nor consequently himself; nor give to God — The only Lord of life, and the Judge who passes on him the sentence of death; a ransom for him — Hebrew, wrpk, cophro, his expiation, or, the price of his redemption, namely, from death. For the redemption of their soul — Of their life; is precious — Costly, hard to be obtained. And it ceaseth for ever — It is never to be accomplished by any mere man, for himself or for his brother. That he should live for ever — That he should be excused from dying; and not see corruption — Or, the pit, or the grave. These last four verses are well translated by Mudge, thus: “They that trust in their substance, and boast in the abundance of their riches; not one can, in truth, redeem his brother, nor give to God his ransom; (for the ransom of their life is of too high a value, and he is extinct for ever;) so that he should live on continually, and not see the pit.”

6-9. His first argument is grounded on the insufficiency of wealth and worldly power to save life, or to bring back from the grave. Redeem… ransom—Two strong Levitical terms for regaining what has become legally forfeited—especially, where life had become forfeited—by paying an equivalent, or satisfaction, as in the case of the “firstborn.” Exodus 13:12, 13; 34:20; Leviticus 27:27; Numbers 18:15. Redemption of their soul is precious—That is, the redemption price of man’s life is costly—too costly for man to pay. This applies to all men, but the psalmist is specially speaking of ungodly men, who place their whole trust in their riches. God only can redeem a soul. (See verse 15.) “Soul,” here, though it may be rendered life, has the sense, as in other places, of the ego, selfhood, or personality, equivalent to the total man. Under the law, the firstborn, mortgaged lands, captives of war, might be redeemed with money, but no man can pay to God a ransom or a satisfaction for the release of even a brother from the death penalty caused by sin. It ceaseth for ever—The ransom price is left off—absolutely and for ever omitted—or, as Ewald and others, “Is wanting for evermore.” The law makes no mention of it, and no man is so foolish as to propose or think of offering a redemption price, or satisfaction, for the release even of his body from death, “so that he should still live forever, and not see corruption,” much less for the release of his soul from guilt. God alone could provide this. This eighth verse, though parenthetically read, stands in close connexion as to sense with verses 7, 9,

V. 10. He seeth-Every man sees that all men die, the wise and the foolish; the evil and the good. To others-He saith not to sons or kindred; but to others, because he is wholly uncertain to whom he shall leave them, to friends, or strangers, or enemies; which he mentions as a great vanity in riches. They neither can save them from death, nor will accompany him in and after death; and after his death will be disposed, he knows not how, nor to whom.

Verse 10. For he seeth that wise men die] Though they may be rich, and their wisdom teach them the best method of managing their riches so as to derive all the good from them they can possibly produce, yet they die as well as the fool and the poor ignorant man; and their wealth is left to others who will be equally disappointed in their expectation from it.

Verse 10. For he seeth — Every man sees and knows it; it is visible and evident, both from reason and from universal experience; wise men die, &c. — All men die, the wise and good, as well as the foolish and wicked; and leave their wealth to others — He saith not to sons or kindred, but indefinitely to others, because it is wholly uncertain to whom they shall leave it, to friends, or strangers, or enemies; which he mentions as a great vanity in riches. They neither can save him from death, nor will accompany him in and after death; and after his death will be disposed of, he knows not how, nor to whom.

10, and might be transposed so as to read after verse 9, without parenthesis.

10. Wise men—A designation not only of men of learning and mental endowments, but of prudence, virtue, and piety. Fool… brutish person— The first is one who is dull, sluggish, of obdurate will, and averse to discipline, and always classed with impious persons; the second, “brutish,” are men who are distinguished for living for appetite, being of strong passions, and savage temper and stupid minds. Die… perish—The wise men “die,” but the “fool” and “brutish” perish. There is a wreck of their plans and hopes. They are not annihilated; the word will not bear this sense, and the whole argument contradicts it; for the subject of discourse is moral rewards, not immortality of being. No language could define more diverse characters or rewards. Leave their wealth to others—So that herein they have only a momentary advantage, and that in things of inferior worth.

V. 11. Thought-Tho’ they are ashamed to express, yet it is their secret hope. Houses-Either their posterity, often called mens houses: or their mansion-houses, as it is explained in the next clause. For ever-To them and theirs in succeeding generations. Call-Fondly dreaming by this means to immortalize their memories.

Verse 11. Their inward thought is, that their houses shall continue for ever] Thus, by interpolation, we have endeavoured to patch up a sense to this clause. Instead of µbrq kirbam, their inward part, the Septuagint appear to have used a copy in which the second and third letters have been transposed µrbq kibram, their sepulchres; for they translate: Kai oi tafoi autwn oikiai autwn eiv ton aiwna, “For their graves are their dwellings for ever.” So six or seven feet long, and two or three wide, is sufficient to hold the greatest conqueror in the universe! What a small house for the quondam possessor of numerous palaces and potent kingdoms!

They call their lands after their own names.] There would have been no evil in this if it had not been done on an infidel principle. They expected no state but the present; and if they could not continue themselves, yet they took as much pains as possible to perpetuate their memorial.

Verse 11. Their inward thought — Which they are ashamed to express, but which is yet their secret hope; is, that their houses — Either their families, or rather their mansion-houses, as it is explained in the next clause; shall continue for ever — To them and theirs in succeeding generations; they imagine, and secretly please themselves in this fancy, that when they can stay no longer in the world, their goodly houses which they have built shall stand for ever, and the places of their abode continue in their family from age to age. They call their lands after their own name — Though they cannot be immortal themselves, yet they hope their names, which they put upon their lands, shall never die. “Various are the contrivances,” says Dr. Horne, “of vain men, to have their names written on earth, and to procure, after their deaths, an imaginary immortality, for themselves and their families, in the memory and conversation of posterity; which is not often obtained; and, if obtained, is of no value; when, with less trouble, they might have had their names written in heaven, and have secured to themselves a blessed immortality in the glorious kingdom of their Redeemer.”

Ver. 11. They call their lands after their own names, as illustrated in Genesis 10. They do the same with cities, as Nineveh from Ninus; Rome from Romulus; Antioch from Antiochus; Alexandria from Alexander; Constantinople, the city of Constantine the great. Yes, we see the city, we read the history, we inspect the monument; but where is the dust? We cannot now distinguish it; we are as water spilt on the ground. He only is wise who has a name written in heaven.

11. Unable to redeem themselves from death, (vs. 6-8,) these worldlings bend their thoughts to schemes whereby they vainly hope to perpetuate an ideal immortality, as if they could secure a posthumous enjoyment of their earthly grandeur. The futility of this scheme is the psalmist’s second ground of argument. Their inward thought—The thought of their inmost being, (brq, kereb,) the product of their profoundest faculty of reason and sensibility. The original is abrupt, but the sense is clear and pungent. Here we have the true measurement of their moral manhood; the highest reach and deepest soundings of their soul-life, and their spirit-life.

V. 12. Man-Living in all splendor and glory. Abideth not-All his dreams of perpetuating his name and estate, shall be confuted by experience.

Verse 12. Man being in honour abideth not] However rich, wise, or honourable, they must die; and if they die not with a sure hope of eternal life, they die like beasts. See on Psalm 49:20.

Verses 12, 13. Nevertheless — Notwithstanding all these fine fancies; man being in honour — Living in all the splendour and glory above mentioned; abideth not — Hebrew, ˆyly lb, bal jalin, shall not lodge for a night; his continuance in the world is as that of a traveller at an inn, who tarries but, or not even, for a night; “so that, if honour and wealth do not soon leave him, he must soon leave them; and, like the brutes around him, return to his earth, never more to be seen, and little more to be thought of.” All his dreams of perpetuating his name and estate shall be confuted by experience. For “families decay, and are extinguished, as well as individuals, and the world itself is to perish after the same example. That such beings, in such a place, should think of becoming glorious and immortal” is astonishing! — Horne. This their way — Their counsel and contrivance to immortalize their names; or, “their practice of labouring to acquire wealth and greatness, which can be of no service after death, and of endeavouring to perpetuate the possession of the most uncertain things in nature;” is their folly — Though to themselves, and many others, it seems to be wisdom, yet it is apparent madness and folly. Yet their posterity approve their sayings — “It is a folly which, like many others, is both blamed and imitated.” The word µhyp, pihem, translated, their sayings, is literally, their mouth; but is undoubtedly put for the counsels and suggestions which they give to their offspring concerning these matters; the mouth being often put for the words which come out of it.

Ver. 12. Man being in honour abideth not. The Hebrew, and our old bibles read, “man being in honour lodgeth not all night.” Hence some would infer that Adam fell on the day he was created; and they would prove it by our Saviour’s calling Satan a murderer from the beginning. This is all uncertain.

12. Notwithstanding their impotence to avert, and the futility of their schemes to disguise, the utter desolations of death, they are not won to wisdom. Abideth not—In verse 20 it reads, “understandeth not,” and which the Septuagint, followed by the Vulgate, Syriac, and Arabic, reads in this place, in order to make the two refrains correspond, but without authority, for variations in refrains are quite common. Like the beasts— All their attempts to perpetuate their name, and thus maintain an ideal immortality, are abortive, for still they “abide not,” but, like cattle, they die. The resemblance here seems to be not merely in the common fate of mortality, as in Ecclesiastes 3:19, “As the one dieth, so dieth the other,… so that a man hath no pre-eminence above a beast,” but in their stupidity as to the life to come, and their not seeing that wealth cannot raise them above this condition. See on verse 20.

V. 13. Way-Their contrivance to immortalize themselves.

Verse 13. Their posterity approve their sayings.] Go the same way; adopt their maxims.

Verses 12, 13. Nevertheless — Notwithstanding all these fine fancies; man being in honour — Living in all the splendour and glory above mentioned; abideth not — Hebrew, ˆyly lb, bal jalin, shall not lodge for a night; his continuance in the world is as that of a traveller at an inn, who tarries but, or not even, for a night; “so that, if honour and wealth do not soon leave him, he must soon leave them; and, like the brutes around him, return to his earth, never more to be seen, and little more to be thought of.” All his dreams of perpetuating his name and estate shall be confuted by experience. For “families decay, and are extinguished, as well as individuals, and the world itself is to perish after the same example. That such beings, in such a place, should think of becoming glorious and immortal” is astonishing! — Horne. This their way — Their counsel and contrivance to immortalize their names; or, “their practice of labouring to acquire wealth and greatness, which can be of no service after death, and of endeavouring to perpetuate the possession of the most uncertain things in nature;” is their folly — Though to themselves, and many others, it seems to be wisdom, yet it is apparent madness and folly. Yet their posterity approve their sayings — “It is a folly which, like many others, is both blamed and imitated.” The word µhyp, pihem, translated, their sayings, is literally, their mouth; but is undoubtedly put for the counsels and suggestions which they give to their offspring concerning these matters; the mouth being often put for the words which come out of it.

13. Learning no higher wisdom by observation, their posterity eulogize the example of their fathers and perpetuate their folly.

V. 14. Sheep-Which for a season are in sweet pastures, but at the owner’s pleasure are led away to the slaughter. Death-The first death shall consume their bodies, and the second death shall devour their souls. The upright-Good men whom they abused at their pleasure. Morning-In the day of the general judgment, and the resurrection of the dead. Beauty-All their glory and felicity. Dwelling-They shall be hurried from their large and stately mansions, into a close and dark grave.

Verse 14. Like sheep they are laid in the grave] lwavl lishol, into sheol, the place of separate spirits.

Death shall feed on them] ירעם מות maveth yirem, “Death shall feed them!” What an astonishing change! All the good things of life were once their portion, and they lived only to eat and drink; and now they live in sheol, and Death himself feeds them! and with what? Damnation. Houbigant reads the verse thus: “Like sheep they shall be laid in the place of the dead; death shall feed on them; their morning shepherds rule over them; and their flesh is to be consumed. Destruction is to them in their folds.”

Verse 14. Like sheep — Which for a season are fed in large and sweet pastures, but at the owner’s pleasure are led away to the slaughter, not knowing, nor considering whither they are going; they are laid in the grave — As to their bodies, or placed in the invisible world, (as the word lwav, sheol, also signifies,) with respect to their souls. Death shall feed on them — The first death shall consume their bodies in the grave, and the second death shall devour their souls. And the upright — Good men, whom here they oppressed and abused at their pleasure; shall have dominion over them in the morning — In the day of general judgment and the resurrection of the dead. For death being called sleep and the night, (see 1 Thessalonians 4:13, 14; John 9:4,) that time is fitly termed the morning when men awake out of sleep, and enter upon an everlasting day. Dr. Horne’s note here is just and striking: “The high and mighty ones of the earth, who cause people to fear, and nations to tremble around them, must one day crowd the grave, in multitude and impotence, though not in innocence, resembling sheep, driven and confined by the butcher in his house of slaughter. There death, that ravening wolf, shall feed sweetly on them, and devour his long expected prey in silence and darkness, until the glorious morning of the resurrection dawn, when the once oppressed and afflicted righteous, risen from the dead, and sitting with their Lord in judgment, shall have the dominion over their cruel and insulting enemies; whose faded beauty, withered strength, and departed glory shall display to men and angels the vanity of that confidence which is not placed in God.”

Ver. 14. In the morning; that is early, or in the morning of the resurrection. Chrysostom prefers the former.

14. Like sheep—The imagery is startling. Death is personified as a shepherd, to whom these sensuous worldlings are committed. He leads or drives them into sheol, the region of the dead. Laid in the grave—Placed, or appointed there. Death shall feed on them— “On” is not in the original. The idea is rather, “death shall feed them,” that is, as a shepherd does his sheep. So also the Septuagint, poimanei autouv, feed them. The feeding also implies tending, governing. They are completely under his power and dictation. What a shepherd, and what a flock! Upright shall have dominion—Literally, shall tread on them, as the conqueror does upon the vanquished. The idea is that of complete domination. In the morning—rqb, (boker,) here, will not bear the figurative sense of soon, early, speedily, for the scene is laid in the invisible world. The word almost universally means “morning” literally, and so, also, here. The old commentators here found an allusion to the resurrection, and the eternal reign of the saints, and the language is perfectly suited to such an application, and to no other. There is no “morning” after “death” but at the resurrection, when the perfect and everlasting “dominion” of the saints here intended will obtain. See on verse 15, and Matthew 19:28.

V. 15. God-Tho’ no man can find out a ransom to redeem himself, yet God can and will redeem me. The grave-The grave shall not have power to retain me, but shall be forced to give me up into my father’s hands. Receive-Into heaven.

Verse 15. But God will redeem my soul from the power of the grave] lwav dym miyad sheol, “from the hand of sheol.” That is, by the plainest construction, I shall have a resurrection from the dead, and an entrance into his glory; and death shall have no dominion over me.

Verse 15. But God will redeem my soul — Though no man can find out a ransom to redeem himself or his brother, yet God can and will redeem me; from the power of the grave — Or, shall preserve me from the power of hell. The grave shall not have power to retain me, but shall be forced to give me up into my Father’s hands; and hell shall have no power to seize upon me. For he shall receive me — Hebrew, ynjqy, jikacheeni, shall take me, out of this vain, mortal, and miserable life, unto himself, or into heaven, as this phrase is used Genesis 5:24; Psalm 73:24; Acts 7:59.

Ver 15. God will redeem my soul from the power of the grave. The prophet Hosea evidently alludes to this, in Hosea 13:14, where he speaks of the resurrection, which in the preseding verse of this psalm is called, the morning.

15. But God will redeem my soul—Surely “God will redeem” me. The particle is one of asseveration springing from undoubting faith. The word “redeem” supposes him to be first under the power of death. Faith in the resurrection of the body here discovers itself. The author not only speaks in his own person, but for all of his class. It was the common faith. From the power of the grave—Literally, From the hand of sheol. This does not teach that the righteous will not die, which would contradict not only the psalmist’s language here and at verse 10, but all fact and all Scripture. The antithesis lies not between dying and not dying, but between continuing and not continuing under the power of death. In the matter of dying the good and the bad are equal, but in the matter of redemption from death they are infinitely different. The victory of the righteous over the wicked does, indeed, partially appear in this life, but comes infallibly and in its fulness only after all have succumbed to death. The clear eschatological bearing of this passage cannot be avoided, and is further sustained in the next hemistich. For he shall receive me—The verb is the same as Genesis 5:24: “For God took him.” So here, “for he will take me.” Keble: “He takes me home.” With the examples of Enoch and Elijah before him, and from the connexion of the argument, no other sense could apply. The verb is the same, and the form more full, in Psalm 73:24, “and afterward receive me to glory.”

V. 16. Afraid-Discouraged.

Verse 16. Be not thou afraid when one is made rich] Do not be envious; do not grieve: it will do you no harm; it will do him no good. All he gets will be left behind; he can carry nothing with him. Even his glory must stay behind; he shall mingle with the common earth.

Verses 16, 17. Be not thou afraid — That is, discouraged or dejected; when one is made rich, &c. — The prosperity of sinners is often matter of fear and grief to good men; partly because their prosperity enables them to do more mischief, and partly because it tends to shake the faith of God’s people in his providence and promises, and to engender suspicions in minds not well informed, as if God did not regard the actions and affairs of men, and made no difference between the good and the bad, and consequently, as if all religion were unprofitable and vain. For he shall carry nothing away — For, as he will shortly die, so all his wealth, and power, and glory will die with him, and thou wilt have no cause either to envy or fear him.

16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (verse 5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalm 97:11; 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In verse 12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.”

Verses 16, 17. Be not thou afraid — That is, discouraged or dejected; when one is made rich, &c. — The prosperity of sinners is often matter of fear and grief to good men; partly because their prosperity enables them to do more mischief, and partly because it tends to shake the faith of God’s people in his providence and promises, and to engender suspicions in minds not well informed, as if God did not regard the actions and affairs of men, and made no difference between the good and the bad, and consequently, as if all religion were unprofitable and vain. For he shall carry nothing away — For, as he will shortly die, so all his wealth, and power, and glory will die with him, and thou wilt have no cause either to envy or fear him.

16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (verse 5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalm 97:11; 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In verse 12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.”

V. 18. Blessed-He applauded himself as an happy man. Men-And as he flatters himself, so parasites flatter him for their own advantage. When-When thou dost indulge thyself, and advance thy worldly interest.

Verse 18. He blessed his soul] He did all he could to procure himself animal gratifications, and he was applauded for it; for it is the custom of the world to praise them who pay most attention to their secular interest; and he who attends most to the concerns of his soul is deemed weak and foolish, and is often persecuted by an ungodly world.

Verses 18, 19. Though he blessed his soul — That is, applauded himself as a wise and happy man. See Luke 12:19. And men will praise thee, &c. — As he flatters himself, so he meets with parasites that applaud and flatter him for their own advantage. When thou doest well to thyself — When thou dost indulge and please thyself, and advance thy own worldly interest. He shall go to the generation of his fathers — The rich worldly man, here spoken of, shall descend into the grave, with respect to his body, and his soul shall enter into the invisible world, where he shall meet with his wicked parents, who by their counsel and example led him into his evil courses; as the godly also are said to be gathered to their fathers, Genesis 15:15. They shall never see light — Never enjoy the light of the living, or of this life, to which they shall never return; nor the light of the next life, to which they shall never be admitted, but shall be cast into utter darkness, Matthew 8:12.

16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (verse 5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalm 97:11; 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In verse 12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.”

V. 19. He-Now he returns to the third person: such changes are frequent in this book. Go-To the grave and hell, where he shall meet with his wicked parents, who by their counsel and example, led him into his evil courses. See-Neither the light of this life, to which they shall never return: nor of the next life, to which they shall never be admitted.

Verse 19. They shall never see light.] Rise again they shall; but they shall never see the light of glory, for there is prepared for them the blackness of darkness for ever.

Verses 18, 19. Though he blessed his soul — That is, applauded himself as a wise and happy man. See Luke 12:19. And men will praise thee, &c. — As he flatters himself, so he meets with parasites that applaud and flatter him for their own advantage. When thou doest well to thyself — When thou dost indulge and please thyself, and advance thy own worldly interest. He shall go to the generation of his fathers — The rich worldly man, here spoken of, shall descend into the grave, with respect to his body, and his soul shall enter into the invisible world, where he shall meet with his wicked parents, who by their counsel and example led him into his evil courses; as the godly also are said to be gathered to their fathers, Genesis 15:15. They shall never see light — Never enjoy the light of the living, or of this life, to which they shall never return; nor the light of the next life, to which they shall never be admitted, but shall be cast into utter darkness, Matthew 8:12.

16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (verse 5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalm 97:11; 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In verse 12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.”

V. 20. Understandeth not-Hath not true wisdom. The beasts-Though he hath the outward shape of a man, yet in truth he is a beast, a stupid, and unreasonable creature.

Verse 20. Man that is in honour] The rich and honourable man who has no spiritual understanding, is a beast in the sight of God. The spirit of this maxim is, A man who is in a dignified official situation, but destitute of learning and sound sense, is like a beast. The important place which he occupies reflects no honour upon him, but is disgraced by him. Who has not read the fable of the beautifully carved head? It was every thing that it should be, but had no brains.

This verse has been often quoted as a proof of the fall of man; and from ילינ yalin, (in Psalm 49:12,) which signifies to lodge for a night, it has been inferred that Adam fell on the same day on which he was created, and that he did not spend a single night in the terrestrial paradise. Adam, who was in a state of glory, did not remain in it one night, but became stupid and ignorant as the beasts which perish. But we may rest assured this is no meaning of the text.

Verse 20. Man that is in honour, and understandeth not — That is, hath not true wisdom to know and consider what he is, and what is his true business and interest in this world, and what use he ought to make of his life, and of all his riches, and honour, and power; and whither he is going, and what course he should take for the attainment of true and lasting happiness; is like the beasts that perish — Though he hath the outward shape of a man, yet, in truth, he is a beast, a stupid and unreasonable creature, and shall perish like a brute beast made to be taken and destroyed.

16-20. The remainder of the psalm is a hortatory application, with a partial rehearsal of what has been already said. Be not thou afraid—His argument has triumphed over doubt, and from the negative form of reasoning, and the contingent proposition, (verse 5,) “Wherefore should I fear?” the psalmist advances to the positive “be not afraid of,” or, thou shall not fear, the prosperous wicked. For when he dieth—The particle “for,” here takes its usual causal sense, because when he dieth, or, because in his dying, not all shall he take, not all his glory shall descend after him. Clearly this shows that the eye of the writer is still on the final result of things, the rewards of the life to come. The wicked are not here supposed, as a common order, or as a certainty, to be disrobed of their wealth and power till in dying. Here only is his certain judgment. Compare Luke 16:25, “Thou in thy lifetime receivedst thy good things,” etc. They shall never see light—Hebrew, for ever they shall not see light. “Light,” here, is to be taken spiritually for joy, hope, prosper-ity, blessedness, as in Job 18:5; Psalm 97:11; 112:4; Isaiah 60:1. This, applying to the wicked after death, as a hopeless deprivation, has no doubtful meaning. The opposite of this is the blessedness of the righteous. On these grounds the faith and hope of the Church rest, and endure the reproach of the world and the struggle of the ages against wickedness and wicked persecutors. Understandeth not—Is ignorant or inconsiderate of his honourable rank in creation, and the glorious end for which he was made. Like the beasts—The similitude here is in the want of understanding, that is, spiritual wisdom. Both live lives of appetite and instinct, with no evidence of hope in a higher destiny. In verse 12 the resemblance was in their common mortality. Perish—Is not in the original, which simply reads, “He has been like the beasts, they have been alike.”