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Psalm 49

The Folly of Trust in Riches

To the leader. Of the Korahites. A Psalm.

1

Hear this, all you peoples;

give ear, all inhabitants of the world,

2

both low and high,

rich and poor together.

3

My mouth shall speak wisdom;

the meditation of my heart shall be understanding.

4

I will incline my ear to a proverb;

I will solve my riddle to the music of the harp.

 

5

Why should I fear in times of trouble,

when the iniquity of my persecutors surrounds me,

6

those who trust in their wealth

and boast of the abundance of their riches?

7

Truly, no ransom avails for one’s life,

there is no price one can give to God for it.

8

For the ransom of life is costly,

and can never suffice,

9

that one should live on forever

and never see the grave.

 

10

When we look at the wise, they die;

fool and dolt perish together

and leave their wealth to others.

11

Their graves are their homes forever,

their dwelling places to all generations,

though they named lands their own.

12

Mortals cannot abide in their pomp;

they are like the animals that perish.

 

13

Such is the fate of the foolhardy,

the end of those who are pleased with their lot. Selah

14

Like sheep they are appointed for Sheol;

Death shall be their shepherd;

straight to the grave they descend,

and their form shall waste away;

Sheol shall be their home.

15

But God will ransom my soul from the power of Sheol,

for he will receive me. Selah

 

16

Do not be afraid when some become rich,

when the wealth of their houses increases.

17

For when they die they will carry nothing away;

their wealth will not go down after them.

18

Though in their lifetime they count themselves happy

—for you are praised when you do well for yourself—

19

they will go to the company of their ancestors,

who will never again see the light.

20

Mortals cannot abide in their pomp;

they are like the animals that perish.


19 He shall come to the age of his fathers He proceeds to show how false are the flatteries by which the wicked deceive themselves, and are deceived by others. Be they ever so intoxicated with the praises of the world, or with their own vain imaginations, yet they cannot live beyond the age of their fathers; and, granting their life to be extended to the longest term, it can never stretch into eternity. Others understand the expression as synonymous with their being gathered to the tomb along with their fathers who have gone before them; as in Scripture death is usually called “The way of all the earth.” The Psalmist, a little above, had spoken of their being gathered together in the grave as sheep in a fold. According to this view, the meaning of the passage is, that having never aspired after heaven, but having been sunk in the low grovelling pursuits of this world, they would come at last to the same fate with their fathers. When it is added, They shall not see the light even for ever, we are to understand their consignment to everlasting darkness. 235235     Horsley reads, “To all eternity they shall not see light;” “that light,” says he, “which emphatically deserves the name — that light, of which created light is but a faint image; the light of God’s glory. He shall have no share in the beatific vision.” In my opinion, both clauses of the verse combine to express the same truth, That however they may flatter and deceive themselves, they cannot prolong their life beyond the common term of mortality. As either interpretation, however, agrees with the general scope of the psalm, the reader may choose for himself. Should the latter be adopted, the words in the close of the verse are to be considered as asserting that the ungodly can only enjoy the light of life for a short period, as they have no hope of another existence beyond the grave. We are taught by the Psalmist, in the words which have been under our consideration, to beware of flattering ourselves in the possessions of this world, and to be principally anxious for the attainment of that happiness which is reserved for us in heaven. We are also warned not to allow ourselves to be carried away by the erring influence of worldly applause. Even heathen authors have taught us the same lesson. Thus the poet Persius says, —

Non si quid turbida Roma
Elevet, accedas, examenve improbum in illa
Castiges trutina: nec te quaesiveris extra
,” —

“If Rome, a city full of commotions, exalt or despise any thing, beware of being satisfied with its weight or balance; that is to say, of stopping at its judgment; and do not look to what others say of you, but enter into thyself, and examine what thou art.” 236236     This is the translation which is given of these lines in the French version. But the disposition to be deceived by flattery is one so strongly marked in our nature, as to require that we should attend to the weightier admonition of one who was inspired.


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