Verse-by-Verse Bible Commentary
Psalms 49:2

Bridgeway Bible Commentary

Psalms 49:0 When rich and poor face death

Rich and poor alike are asked to listen as the psalmist deals with a problem of life that concerns them both (1-4). The godly have no need to be anxious when the wealthy and powerful oppose them. After all, the wealthy cannot give their money to God to stop them from dying. Money cannot buy the right to live for ever. The wealthy also must die (5-9). Whether people be wise or foolish, rich or poor, they are no better off than the beasts when it comes to escaping death (10-12).
Although all are equal in having to face death, they are not all equal in what they have to face after death. Those who foolishly rely on their wealth will find it unable to save them from ruin and decay in the world of the dead. On the other hand, the godly, who do not look to wealth to save them from the power of death, will find that God himself saves them, and leads them into a future life of joy (13-15). A person need not, therefore, fear or envy the rich, for their wealth is not lasting. It cannot save them from future ruin (16-20).

Coffman's Commentaries on the Bible

"Hear this, all ye peoples; Give ear, all ye inhabitants of the world, Both low and high, Rich and poor together. My mouth shall speak wisdom; And the meditation of my heart shall be of understanding. I will incline mine ear to a parable: I will open my dark saying upon the harp."

"All ye peoples… all ye inhabitants of the earth" Only a world-shaking truth, significant for every soul who ever lived on earth, could be entitled to such an introduction as this. The revelation of this great truth is not for Jews only, but for all men and all classes of peoples in the whole world.

"Both low and high, rich and poor together" Spurgeon suggested that all preaching should thus be directed to all ranks and divisions of mankind. "To suit our word for the rich alone is wicked sycophancy; and to aim at pleasing the poor alone is to act the part of a demagogue. Truth must be spoken so as to command the ear of all; and wise men seek to learn that acceptable style."Charles Haddon Spurgeon, p. 227.

"A parable… I will open my dark saying" The `parable' and the `dark saying' here are the same thing, i.e. the truth announced in Psalms 49:15. "Both in Hebrew and in Greek, the words `parable,' and `proverb' are translated from the same word."Ibid. The meaning here is, "That the psalmist is inspired to make the pronouncement which he is about to utter."H. C. Leupold, p. 382.

Thus we have three different words applicable to the earthshaking truth to be announced, namely, proverb, parable, and dark saying. We might even call it a riddle or a mystery.

Barnes' Notes on the Whole Bible

Both low and high - Those alike of humble and those of exalted rank, for it pertains equally to all. On the meaning of the “terms” employed here, see the notes at Isaiah 2:9. These truths pertained to the “low;” that is, to those of humble rank, as teaching them not to envy the rich, and not to fear their power; and they pertained to those of exalted rank, as teaching them not to trust in their riches, and not to suppose that they could permanently possess and enjoy them.

Rich and poor together - As equally interested in these truths; that is, What the psalmist was about to say was adapted to impart useful lessons to both classes. Both needed instruction on the subject; and the same class of truths was adapted to furnish that instruction. The class of truths referred to was derived from the powerlessness of wealth in regard to the things of most importance to man, and from the fact that all which a man can gain must soon be left: teaching those of one class that they should not set their heart on wealth, and should not pride themselves on possessing it, and teaching the other class that they should not envy or fear the possessor of riches.

Smith's Bible Commentary

Psalms 49:1-20

Hear this, all ye people; give ear, all ye inhabitants of the world: Both low and high, rich and poor, together. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. I will incline mine ear to a parable: I will open dark sayings upon the harp ( Psalms 49:1-4 ).

So I am going to play my harp and accompany myself and I am going to give you some things to think about, some dark parables.

Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever:) ( Psalms 49:5-8 )

Now he is gonna play on his harp and give you some things to meditate and think upon. And first, concerning the rich people, those that have so much wealth. There are some things that money cannot buy. "They that trust in their wealth boast themselves in the multitude of their riches, with all of their money they cannot redeem their souls." You cannot buy salvation. "For the redemption of their soul is precious." Now Peter probably was thinking of this psalm when he wrote, "For we are redeemed not with corruptible things such as silver and gold from the empty life we used to live, but with the precious blood of Jesus Christ" ( 1 Peter 1:18-19 ). "For the redemption of their soul is precious," the precious blood of Jesus Christ who was slain as a lamb without spot or blemish. You can't buy it. The redemption of a soul, man can't buy it.

Now the thought of the rich man is that he should still live forever and not see corruption.

For he seeth that wise men die, likewise the fool and the brutish person perishes, and they leave their wealth to others ( Psalms 49:10 ).

Now, one thing about the money, and of course, he says here that,

Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; and so they call their lands after their own names ( Psalms 49:11 ).

Now, beware when people start naming places after themselves. It is sort of an endeavor to say, "Hey, I am going to live on forever, the perpetuating of my name." And so I have, you know, "Chuck Smith Center," and "Chuck Smith Recreation Hall," and "Chuck Smith Chapel," and "Chuck Smith University." Oh God, help us. I am glad He gave me such a dumb, common name as Smith so there will be no movement to name anything after Smith.

It is interesting how that people look up to certain people, and the values that the world has today. The value system. This past week I was over here in the parking lot near Sav-On drug store, and a little man was looking at me very carefully. And he came up to me and he said, "I know you." He said, "I watch you on television." And of course, I have a lot of people that come up and say that, you know, "I have been listening to your broadcast for years," or whatever. And so I meet a lot of people like this that come up and say, "Oh, I have been watching your program, or whatever, and aren't you Chuck Smith?" And you know, you get that. And so I said, "Oh, that's fine. It's a pleasure to meet you, sir." You know, what are you going to say? And so, as I turned to walk away, he says, "Goodbye, captain!" Boy, did the air go out of my balloon. The guy is watching Love Boat on Saturday nights instead of church on Sunday morning. We get funny ideas about ourselves.

"Their inward thought is that their houses will continue forever. Their dwelling places to all generations; they call their lands after their own names."

Nevertheless man being in honor abides not: he is like the beasts that perish. This their way is their folly: yet their posterity approve their sayings ( Psalms 49:12-13 ).

"Oh, do you know what he said?" You know, and you have a little book of quotations, "Chuck Smith said..." Oh God, deliver us.

Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. But God will redeem my soul from the power of the grave: for he shall revive me ( Psalms 49:14-15 ).

Now the wealthy, you know, their bodies are going to be consumed. Their beauty is in the grave, but God is gonna revive me.

Be not afraid when one is made rich, when the glory of his house is increased; For when he dies he will carry nothing away ( Psalms 49:16-17 ):

So the rich with their riches cannot redeem their souls, nor can they take it with them.

his glory shall not descend after him. Though while he lived he blessed his soul, (and men will praise thee, when thou do well to yourself,) He shall go to the generation of his fathers; and they shall never see light. Man that is in honor, and understands not, is like the beasts [brutish, foolish] that perish ( Psalms 49:17-20 ).

Man is like the beast. That is, a man who is not born again. For a man who is not born again is living in a body-conscious state, just like the beast. For that is what animal life is, a body-conscious life. All the animal is thinking about is his next meal or the procreation, and just following the basic body instincts. And man without God, without the spirit being made alive, is just like a beast. And like a beast, he will perish. But those who have been born again by the Spirit of Christ, who live and believe in Jesus Christ, Jesus said, "He that liveth and believeth in Me shall never die" ( John 11:26 ). God will revive my soul. I'll be dwelling with Him. "

Dr. Constable's Expository Notes

The psalmist urged all people to listen to what he had to say in this poem. All kinds of people need to be aware of the insight he revealed here: both the low (with small estates) and the high (with large estates), the rich and the poor. This applies to the wicked as well as the righteous.

Dr. Constable's Expository Notes

1. Invitation to hear wisdom 49:1-4

Dr. Constable's Expository Notes

Psalms 49

The writer reflected on the problem that the prosperity of the wicked poses in this wisdom psalm (cf. Psalms 73). He observed that there are many ungodly people who enjoy many physical blessings. Still, he concluded that the righteous are better off because they have a sure hope for the future.

"The psalm is an encouragement to the godly who are haunted by the power and influence of the rich." [Note: VanGemeren, p. 366. See also Brueggemann, pp. 106-10.]

Gill's Exposition of the Whole Bible

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

Psalms 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.

Henry's Complete Commentary on the Bible

To the chief musician. A psalm for the sons of Korah.

      1 Hear this, all ye people; give ear, all ye inhabitants of the world:   2 Both low and high, rich and poor, together.   3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.   4 I will incline mine ear to a parable: I will open my dark saying upon the harp.   5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

      This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.

      I. He demands the attention of others to that which he was about to say (Psalms 49:1; Psalms 49:2): Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear,Psalms 62:9; Psalms 62:11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to 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, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Psalms 49:3; Psalms 49:3): My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end. 2. It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Psalms 19:14; Psalms 45:1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.

      II. He engages his own attention (Psalms 49:4; Psalms 49:4): I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned,Isaiah 50:4.

      III. He promises to make the matter as plain and as affecting as he could: I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others. 1. Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it. 2. Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.

      IV. He begins with the application of it to himself, and that is the right method in which to treat of divine things. We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (Psalms 49:6; Psalms 49:6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isaiah 8:12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil,Ecclesiastes 12:1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Psalms 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luke 21:26; Luke 21:28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.