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Bahasa Indonesia Sehari-hari
Mazmur 49:7
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
(49-8) Tidak seorangpun dapat membebaskan dirinya, atau memberikan tebusan kepada Allah ganti nyawanya,
Adapun akan orang yang harap pada hartanya dan yang bermegah-megah akan banyak kekayaannya,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
give: Matthew 16:26, Matthew 20:28, 1 Timothy 2:6, 1 Peter 1:18
Reciprocal: Genesis 5:5 - and he died Genesis 47:29 - must die Exodus 30:12 - a ransom Leviticus 25:31 - they may be redeemed 1 Kings 20:39 - or else Job 5:20 - redeem Job 6:23 - Redeem Job 21:16 - Lo Job 31:24 - General Job 33:24 - I Job 34:19 - regardeth Job 36:18 - then Psalms 26:11 - redeem Psalms 89:48 - What Jeremiah 48:7 - because Matthew 19:23 - That Matthew 25:9 - lest Mark 8:37 - General Mark 10:24 - trust Luke 6:24 - woe Luke 7:42 - when John 11:39 - Lord Philippians 3:11 - by
Cross-References
And Iacob called for his sonnes, and sayde: Come together, that I may tell you what shall come on you in the last dayes.
Iuda is a lions whelpe: fro thy spoyle my sonne thou art come on hye. He layed him downe, and couched himselfe as a lion, and as a lionesse: who wyll stirre hym vp?
Ioseph is lyke a floryshyng bough, a bough floryshyng by a well syde [whose] small boughes ran vpon the wall.
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.
All these are the twelue tribes of Israel: and this their father spake vnto them, and blessed them, euery one of them blessed he with a seueral blessing.
Where as were buried Abraham and Sara his wyfe, and where as were buried Isahac and Rebecca his wife: & there I buried Lea.
And then Amnon hated her exceedingly, so that the hatred wherewith he hated her, was greater then the loue with which he before loued her: And Amnon saide vnto her: Up, and get thee hence.
And that by lot, out of the tribe of the children of Iuda, and out of the tribe of the children of Simeon, and out of the tribe of the children of Beniamin, these cities, whiche they called by their names.
The stone is heauie, and the sande wayghtie: but a fooles wrath is heauier then them both.
Gill's Notes on the Bible
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" q: 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 Psalms 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" r, 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.
q So Cocceius; and some in Michaelis. r כפרו "propitiationem suam", Pagninus, Montanus.
Barnes' Notes on the Bible
None of them can bid any means redeem his brother - None of those who are rich. This verse might be literally rendered, “a brother cannot by redeeming redeem; a man cannot give to God his own ransom.” The passage, therefore, may mean either, as in our version, that no one, however rich, can redeem a brother - his own brother - by his wealth; or, that a brother - one who sustains the relation of a brother - cannot rescue another from death. On the word “redeem,” see Psalms 25:22, note; Isaiah 43:3, note. It means here that he could not rescue him, or save him from the grave; he could not by his wealth preserve him in life. The whole expression is emphatic: “redeeming he cannot redeem;” that is - according to Hebrew usage - he cannot “possibly” do it; it “cannot” be done. There is here no particular reference to the “means” to be employed, but only an emphatic statement of the fact that “it cannot by any possibility be done.” The object is to show how powerless and valueless is wealth in regard to the things that most pertain to a man’s welfare. It can do literally “nothing” in that which most deeply affects man, and in which he most needs help. There is no allusion here to the redemption of the soul, or to the great work of redemption, as that term is commonly understood; but it “is” true, in the highest sense, that if wealth cannot “redeem” life, or keep our best and nearest friend from the grave, much less can it avail in that which is so much more important, and so much more difficult, the redemption of the soul from eternal ruin. Here, also, as in the matter of saving from the grave, it is absolutely true that wealth can do “nothing” - literally, “nothing” - in saving the soul of its possessor, or in enabling its possessor to save his best friend. Nothing but the blood of the cross can avail then; and the wealth of the richest can do no more here than the poverty of the poorest.
Nor give to God a ransom for him - This would be more literally rendered, “a man cannot give to God his ransom;” that is, he cannot, though in the possession of the most ample wealth, give to God that which would purchase his own release from the grave. On the word “ransom,” see as above, the notes at Isaiah 43:3. Compare Matthew 16:26.
Clarke's Notes on the Bible
Verse Psalms 49:7. 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.
