The preceding group of Psalms contains an appeal to "all peoples" to recognise in Jehovah the Ruler of the world in virtue of His mighty deeds for Israel: this Psalm addresses "all peoples" with a theme of common interest to all humanity. The author is a moralist. He offers teaching concerning one... [ Continue Reading ]
_all ye people_ Rather, all ye peoples, as in Psalms 47:1. All peoples, all the inhabitants of the world, are summoned to listen, for the theme is one of universal interest; it concerns all humanity. It is characteristic of the -Wisdom" or religious philosophy of Israel to view the problems of life... [ Continue Reading ]
A solemn introduction, addressed to men of every nation and every class, emphasising the importance of the Psalmist's theme.... [ Continue Reading ]
_Both low and high_ So the A.V. rightly paraphrases the Heb. _sons of mankind_(_âdâm) and sons of men_(" _îsh_): those whose personality is lost in the common multitude, and those who are individually distinguished; plebeians and patricians. _Adâm_corresponds to ἄνθρωπος, _homo; "îsh_to ἀνήρ, _vir_.... [ Continue Reading ]
My mouth shall speak wisdom, And the meditation of my heart shall be (full of) understanding. The words for _wisdom_and _understanding_are both plural in the Heb., denoting manifold wisdom and profound insight.... [ Continue Reading ]
The poet receives by revelation what he desires to teach. He will bend his ear to listen to the voice of God before he ventures himself to speak to men. _Mâshâl_, rendered _parable_, means (1) primarily _a comparison_, (2) _a proverb_, as frequently involving a comparison, (3) _a parable_, as the ex... [ Continue Reading ]
_in the days of evil_ Or, of the evil man: when evil or evil men seem to have the upper hand, uncontrolled by any divine law of righteousness. Cp. Psalms 94:13. when _the iniquity of my heels_&c. Apparently this means, when his own false steps and errors of conduct surround him and threaten to prov... [ Continue Reading ]
The limits to the power and the possession of wealth.... [ Continue Reading ]
The first answer to the question, -Wherefore should I fear"? These men make a god of their wealth. They trust in it and glory in it, as the godly man trusts in Jehovah and glories in Him (Psalms 32:10; Psalms 34:2). But how powerless it is! It cannot deliver anyone from death. If the rich man's frie... [ Continue Reading ]
Render: For too costly is the redemption of their life, And he must let it alone for ever. The sum to be paid by the man whose life was forfeit was to be assessed, probably in proportion to his culpability and his means: but there is no ransom which can be paid to God; it is hopeless to think of... [ Continue Reading ]
The preceding verse is a parenthesis, and this verse is to be connected with Psalms 49:7 and rendered, That he should live on perpetually, (And) should not see the pit. -To see the pit" = to experience death. The word _shachath_, rendered _corruption_in the A.V., must mean -pit" in some passages... [ Continue Reading ]
_For he seeth_that _wise_men _die_ Experience shews the rich man that all alike come to the grave. Even wisdom cannot deliver its possessor. This rendering is on the whole preferable to that of R.V. marg., _Yea, he_(the brother or the rich man) _shall see it_(the pit): _wise men die_&c. -Wise" and -... [ Continue Reading ]
_Their inward_thought is &c. If they do reflect that they must die, they comfort themselves with the delusion that their houses will last for ever, and their names be perpetuated in the names of their estates, which like builders of cities or conquerors (2 Samuel 12:28) they have named after themsel... [ Continue Reading ]
If we retain the reading of the Massoretic Text in Psalms 49:11, we may render with R.V., But man abideth not in honour. If the reading _graves_is adopted, Psalms 49:12 sums up the picture: So man in splendour hath no continuance. However imposing may be man's magnificence, it must come to an end... [ Continue Reading ]
A difficult verse. The best rendering appears to be: This is the way of them that are self-confident, And of their followers who [lit. _those who after them_ approve their sayings. The verse sums up the preceding verses, like Job 18:21; Job 20:29. So it fares with these self-confident fools and t... [ Continue Reading ]
The fate of the godless rich man is further described, and contrasted with the Psalmist's confidence.... [ Continue Reading ]
Like sheep are they put into Sheol; Death shepherdeth them; And the upright have dominion over them in the morning, And their form shall Sheol consume, that it have no more habitation. What becomes of the wicked? They are driven down to Sheol like a flock of sheep, mere animals that they are (Ps... [ Continue Reading ]
While the wicked become the prey of Sheol, the Psalmist is delivered from its power. But in what sense? In this life, or after death? A careful study of the context and of similar phrases elsewhere seems to shew that the Psalmist looks with confidence for deliverance from the premature and penal dea... [ Continue Reading ]
_Be not thou afraid_ The Psalmist addresses himself, repeating the question of Psalms 49:5 in the form of an exhortation (the Heb. word is the same), or any individual who is listening to him. _glory_ The magnificence and splendour which accompany wealth. Cp. Proverbs 3:16; Proverbs 8:18.... [ Continue Reading ]
The rich man cannot carry his wealth with him when he dies. The thought already expressed in Psalms 49:10 is resumed and further developed.... [ Continue Reading ]
Cp. Job 1:21; Ecclesiastes 5:15; 1 Timothy 6:7; and parallels from classical authors: e.g. Propertius IV. 5. 13: Haud ullas portabis opes Acherontis ad undas: Nudus at inferna, stulte, vehere, rate.... [ Continue Reading ]
_blessed his soul_ Congratulated himself on his good fortune, flattering himself that he was beyond the reach of misfortune. Cp. Deuteronomy 29:19; Luke 12:19. men _will praise thee_ Men praise thee (R.V.). The words are a parenthesis, addressed to the rich man. The unthinking multitude (cp. Psalms... [ Continue Reading ]
_He shall go_ There should be a comma at the end of Psalms 49:18, as in R.V., for Psalms 49:19 forms the apodosis to it. The Heb. verb may be either the 3rd person fem., the subject being _the soul_, or the 2nd person masc.; so either, -Though he blessed his soul … it shall go" &c.: or, -Though men... [ Continue Reading ]
The refrain of Psalms 49:12, repeated with a significant variation, qualifying the previous statement. It is not the rich and honourable man, as such, who is no better than the cattle that perish; but the rich man who is destitute of discernment, and knows no distinction between false and true riche... [ Continue Reading ]