the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Mazmur 49:20
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanParallel Translations
(49-21) Manusia, yang dengan segala kegemilangannya tidak mempunyai pengertian, boleh disamakan dengan hewan yang dibinasakan.
maka iapun akan pulang juga kepada asal bapa-bapanya, hingga kekal tiada mereka itu akan melihat terang.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Man: Psalms 49:12, Esther 5:11-14, Esther 7:10
understandeth: Job 4:21
is like: Psalms 73:18, Psalms 73:19, Ecclesiastes 3:18, Ecclesiastes 3:19
Reciprocal: Isaiah 14:10 - Art thou also Daniel 4:30 - and for
Cross-References
Then saide Lea: happy am I, for the daughters wyll call me blessed: and called his name Aser.
The children of Aser: Imnah, and Iisuah, and Iisui, and Beriah, and Serah their sister. And the chyldren of Beriah: Heber, and Malchiel.
But his bowe abode fast, and the armes of his handes were made strong by the handes of the myghtie God of Iacob: Out of him shal come an heardman, a stone in Israel.
From thy fathers God which hath helped thee, and from the almyghtie which hath blessed thee with blessinges from heauen aboue, with blessynges of the deepe that lyeth vnder, & with blessynges of the brestes and of the wombe.
Where as were buried Abraham and Sara his wyfe, and where as were buried Isahac and Rebecca his wife: & there I buried Lea.
Gill's Notes on the Bible
Man [that is] in honour,.... A wicked man, as the Targum;
:-;
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; :-.
Barnes' Notes on the Bible
Man that is in honor - Man that is in possession of wealth, or that occupies an exalted rank. See the notes at Psalms 49:12.
And understandeth not - That is, who has no proper appreciation of what it is to be a man; of what is his true rank “as” a man; of his relations to God; of his condition as an immortal being - man that values himself only on the fact that he is rich; that lives for this world alone; that regards it as a sufficient distinction that he “is” rich; that degrades his nobler nature in the mere enjoyment of the pleasures of sense - is like the beasts - is in no way elevated above them.
Is like the beasts that perish - They live only for this life. They have no higher nature than that which pertains to the senses, and they live accordingly. The man who, though of exalted rank, lives for this life alone, herein resembles them. See the notes at Psalms 49:12. Alas! what multitudes there are who thus live - whose only aim is to secure the wealth and the honors of this life - who have no more thought of a future state, and who form no more plans in regard to a future world, than do the brutes! For many there are in exalted stations, who are surrounded by all that wealth can give, yet who no more admit the thought of a future world into their hopes and plans than if they had no other endowment than the camel or the ox, and whose conduct in this respect would not be changed if all the higher endowments which constitute the nature of man were withdrawn, and they were at once reduced to the condition of a brute. While, therefore, the main purpose of this psalm is to show that wealth confers no “power” which is to be dreaded - that its possessor, though wicked, cannot permanently injure us, since he must soon pass away by death - the course of thought at the same time teaches us that we should not “desire” wealth as our portion; that we should not live for this, as the main object of life. The possessor of the most ample fortune must soon be laid in the grave. All that he has acquired will pass into other hands, and will be his no more. But he “has” a higher nature. He “may” live in a manner different from the brute that perishes. He “may” act with reference to a higher - an eternal - state of existence; and, when he dies, he “may” leave his earthly inheritance, whether great or small, only to enter on an inheritance that shall he permanent and eternal. “What shall it profit a man, if he shall gain the whole world, and lose his own soul?” Mark 8:36.
Clarke's Notes on the Bible
Verse Psalms 49:20. 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 ילין yalin, (in Psalms 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.
ANALYSIS OF THE FORTY-NINTH PSALM
The doctrine taught by this Psalm is the following: That rich men be not proud of their wealth, nor poor men dejected nor humbled at their mean estate, since all men are mortal; and it is not the wealth of the one can make them happy, nor the poverty of the others can make them unhappy, there being another life by which the condition of both is to be judged.
The Psalm has three parts: -
I. An exordium or preface: Psalms 49:1-4.
II. The matter proposed, debated, and argued, Psalms 49:5-16.
III. The advice or admonition given, Psalms 49:16-20.
I. In the exordium: -
1. He calls together his auditory: "All people, all nations, low, high, rich, and poor;" because what he speaks concerns all.
2. Then he calls them to be attentive. "Hear, give ear."
3. He labours to make them teachable, by commending the matter of which he treats; they are not frivolous, but weighty and important things: 1. "My mouth shall speak of wisdom," c. I will speak of what I know, and speak so that others may understand. 2. "I will incline my ear." I will teach you nothing but what I teach myself. 3. It is a parable which I am about to deliver, and will require all your attention. 4. That it may be brought to your ear with more delight, I shall accompany it with the harp: "I will open my dark saying upon the harp."
II. Having now assembled his congregation endeavoured to make them attentive, docile, and well-disposed, lest any should suppose that he was envious at the prosperity of the wicked, or had so little trust in God that he lived in terror of his adversaries; he says, "Wherefore should I fear in the days of evil, though the iniquity of my supplanters surrounds me?" He had no reason thus to fear; but the wealthy and ambitious had. And this he demonstrates two ways: for he takes away happiness from the one, Psalms 49:6-15, and places happiness in the other, Psalms 49:16.
1. They that trust in their wealth, and boast themselves in the multitude of their riches, are not happy, Psalms 49:6. For wealth will not deliver in the evil day.
1. It will save no man's life: "None of them (the rich men) can redeem his brother, nor give to God a ransom for him." God will not be bribed to save any man's life.
2. It will save no man's soul. The ransom required for that is more valuable than any thing the earth can produce.
3. Suppose he was wise, and a long-lived man, yet he must die at last: "For he seeth that wise men die; likewise the fool, and the brutish."
4. Which sufficiently shows the vanity of their riches: 1. They leave them. 2. They leave these great riches. 3. They leave them to others; sometimes to children, but often to strangers, such as they thought never would have entered into their labours.
5. "Their thoughts are vain." For, 1. "Their inward thoughts are that their houses shall continue," c. 2. To this end, "They call their lands after their own names" they not only study to be rich, but they are vain-glorious also.
But their study is, 1. Vanity. 2. Folly.
1. Vanity: "Nevertheless, man being in honour, abideth not;" a change there will be, and the most glorious man will be like the beasts that perish.
2. Folly: "This their way is their foolishness." A great foolery to place their chief good in riches; yet their posterity act in the same way, tread in their steps, and pant after riches and honours.
To correct this propensity, he lays before them certain considerations relative to their future condition: -
1. "Like sheep they are laid in the grave." That is their common condition; like sheep they are fatted for slaughter.
2. "Death shall feed on them." The second death; for, like Dives, they shall be burned in hell; and the fire that cannot be extinguished shall feed upon their souls and bodies.
3. In the morning of the resurrection, the "upright shall have power over them." The righteous shall shine like the sun, when they shall be Christ's footstool. The godly shall be placed on the right hand, and seated on thrones to judge them; when they shall be seated on the left, and be condemned.
4. "Their beauty shall consume in the grave." Their riches, power, and glory, shall wax old as doth a garment: "For the figure of this world passeth away." Therefore the rich of this world, and the possessors of great glory, are not happy. He therefore sets down the happy man: the man who trusts in God, and lives to him, he is happy in life, notwithstanding his afflictions, and he shall be happy for ever. Therefore he says, "God will redeem my soul from the power of the grave," c.
1. He shall redeem me. All good men's souls.
2. Not from the grave, for die we must but from the hand, that is, the dominion and power, of death: "Death shall not reign over them."
3. The reason is, For he shall receive me - adopt me into his family, and make me a partaker of the Divine nature.
III. On these considerations, relative to good and bad men, and their different conditions, he admonishes the good that they be not troubled at the prosperity of the wicked: "Be not thou afraid," c.
1. Not at the great wealth of the rich: "Be not afraid when one is made rich."
2. Not at the glory and honour of the mighty: "Nor when the glory of his house is increased."
And he repeats the former reason: "For when he dieth, he shall carry nothing away his glory shall not descend after him." Their happiness, such as it was, was only momentary.
This he amplifies: Be it granted that they flattered themselves, and were flattered by others.
1. "Though while he lived he blessed his own soul." "Soul, take thy ease," c.
2. Though men will praise thee, and sound in thy ears, Well done! "so long as thou doest well to thyself," - heapest up riches, and followest after honour.
1. A mortal thou art, short-lived as all that went before thee: "He shall go to the generation of his fathers." And,
2. If wicked, be cast into utter darkness: "They shall never see the light."
3. Surely any man, however rich, however great, who understands not thus much, must be a beast and with this sentiment concludes the Psalm; and it is doubled that it may be remembered: "Man who is in honour, and understandeth not is like the beasts that perish." Even while he lives, without this understanding, his life is little more than the life of the beast.
