Psalms 49:11
Ver. 11. Their inward thought [is, that] their houses [shall continue] for ever,.... This is the thought of their hearts, what they secretly imagine, and conclude within themselves; either that their families, which may be meant by their houses, see 2Sa 3:1; shall continue in succeeding ages, to the end of the world, to inherit their possessions, and perpetuate their name; though often so it is, that great families become extinct, and the seed of the wicked is cut off: or that their magnificent buildings, which they have erected to dwell in, and for their honour and glory, shall abide for ever; though in a little time, so it is by one means or another, like the buildings of the temple, not one stone is left upon another. Or the words may be rendered, "in the midst of them" (their heirs to whom they leave their wealth) "their houses shall remain for ever", so Aben Ezra; that is, so they fancy they will; but this is not always true, for fine houses and large estates belonging to them often pass into other hands and families. The word Mbrq, rendered "their inward part", by a transposition of two letters in it may be read Mrbq, "their graves", as Aben Ezra, Kimchi, and Ben Melech observe; and to this sense the Targum, Septuagint, Vulgate Latin, Syriac, and Arabic versions render the words: and then the meaning is, that of all the houses they have built or been possessed of, they have only one left, and that is the grave; in which they shall dwell until the resurrection, and therefore is called "a long home", Ec 12:5; see Job 17:13;
[and] their dwelling places to all generations; which signify the same as before; they call their lands after their own names; as Egypt was called Mizraim, Ethiopia was called Cush, and Palestine Canaan, from men who were the first possessors of them, Ge 10:6. Or "they proclaim their names throughout the land" {x}; they seek to get a name, and spread and continue it in all part of the world; being unconcerned about their names being written in heaven, or about having a house not made with hands eternal there.{x} So Piscator, Gejerus, Michaelis. Psalms 49:12Ver. 12. Nevertheless man [being] in honour abideth not,.... Or Adam: and some understand this of the first man Adam, who was created and crowned with glory and honour; but it did not abide with him, nor he in that: so some Jewish writers {y} interpret it. But whether the words will admit of this sense or not, the general view of the psalmist, which is to show the inconstancy and instability of worldly honour, may be exemplified in the case of the first man; he was in honour he was created after the image and likeness of God, and so was the glory of God, being his image; he was in friendship with God, as many instances show, and had dominion over all the creatures below; he had much knowledge of God, and communion with him, and was a pure, holy, and upright creature; but he continued not long in this state of honour and glory; "he lodged not a night" {z}, as the words may be rendered; see Ge 28:11; and as they are by some, who conclude from hence that Adam fell the same day in which he was created; and which is the sense of the above Jewish writers, who say, he was driven out of paradise the evening of that day; but though he might stand longer, and the word is sometimes used of a longer continuance; see Ps 25:13; yet by the account in Genesis it looks as if he continued in his state of honour but a short time;he is like the beasts [that] perish; becoming mortal in his body, and brutish and stupid in his understanding. Or, "he is like the beasts", "they perish", or "[are] cut off" {a}; the word being in the plural number, which shows that not a single individual person is meant, but men in general; or, however, such of the sons of Adam that come to honour; these do not abide long in it, their honour is a very short lived one, sometimes it does not last their lives: they that are in high places are in slippery ones, and are often cast down from the pinnacle of honour in a moment; and if their glory does abide with them throughout the day of life, yet it shall not lodge with them in the night of the grave; thither their glory shall not descend after them, Ps 49:17; and when they die, they perish like the beasts; as they are like them in life, stupid, brutish, and ignorant, so in death; as the beast dies, so do they, Ec 3:19; as the one dies without any thought of or preparation for death, so do the other; as the one carries nothing along with it, so neither do the other: as beasts that die of themselves, for such are here meant, as Junius well observes, are good for nothing but to be cast into the ditch; so are wicked men, notwithstanding all their riches and honours; yea, it is worse with them than with the beasts, since after death comes judgment, and after that the second death, the wrath of God.{y} Bereshit Rabba, s. 11. fol. 9. 1. 2. Pirke Eliezer, c. 19. {z} Nyly lb "non pernoctabit", Montanus, Amama; so Ainsworth. {a} wmdn "excisi sunt", Montanus. Psalms 49:13Ver. 13. This their way [is] their folly,.... This their last end becoming like the beasts that perish, which is the issue and event of all their confidence, ambition, and honour, shows the folly of their lives and conduct: or this their course of life, in trusting to their riches; boasting of their wealth; pleasing themselves with the thoughts of the continuance of their houses and dwelling places to all generations; and calling their lands after their own names; all proclaim their folly. Or, as some render the words, "this their way [is] their hope" or "confidence" {b}; they place all their hope and confidence in their riches and honour, which is but a vain hope and a foolish confidence;yet their posterity approve their sayings; they are of the same sentiments with their fathers; they say the same things, and do the same actions; tread in their steps, and follow the same track; though there have been such innumerable instances of the vanity and inconstancy of all worldly riches and grandeur.Selah; on this word, See Gill on "Ps 3:2".{b} wml lok "est fiducia ipsorum", Cocceius, Gejerus; "stolida fiducia vel spes", Michaelis. Psalms 49:14Ver. 14. Like sheep they are laid in the grave,.... They are not in life like sheep, harmless and innocent; nor reckoned as such for the slaughter, as the people of God are; unless it be that they are like them, brutish and stupid, thoughtless of death, and unconcerned about their estate after it; and so die and go into the grave, like natural brute beasts, made to be taken and destroyed, 2Pe 2:12; or rather like sheep that have been grazing in good pasture in the daytime, at night are put into a dark and narrow pinfold or pound; so wicked rich men, having lived in great abundance and plenty in the day of life, when the night of death comes, they are put into the dark and narrow grave. And it is further to be observed, that the comparison is not to sheep prepared for slaughter, and killed for food; for these are not laid in a ditch, to which the grave may answer; but, as Junius observes, to those that die of themselves; to rotten sheep, and who are no other than carrion, and are good for nothing but to be cast into a ditch; so wicked men are laid in the grave; but as to be laid in the grave is common to good and bad after death, rather the words should be rendered, "like sheep they are laid in hell" {c}; as the word is in Ps 9:17; a place of utter darkness and misery, where the wicked rich man was put when he died, Lu 16:19;death shall feed on them: or "rule them" {d}; as shepherds rule their flocks, in imitation of whom kings govern their subjects; the same word is used of both; and so death is represented as a king, or rather as a tyrant reigning over the sons of men; even over kings and princes, and the great men of the earth, who have reigned over others; see Ro 5:14; or "shall feed them" {e}, as the shepherd feeds the sheep; not by leading them into green pastures, into the Elysian fields; but where a drop of water cannot be obtained to cool the tongue; into utter darkness, where are weeping, wailing, and gnashing of teeth; into the apartments of hell, and habitations of devils, to be guests with them, and live as they do: or "shall feed on them"; as the wolf on the sheep, devouring their strength, and consuming their bodies, Job 18:13; but as this is no other than what it does to everyone, rather the second, or an eternal death, is here meant; the wrath of God, the worm that is always gnawing, eating, and consuming, and never dies;and the upright shall have dominion over them in the morning; the upright are such to whom the uprightness or righteousness of Christ is shown or imputed, and who have right spirits renewed, and principles of grace and holiness formed in them, and walk uprightly in their lives and conversations; these, in the morning of the resurrection day, when Christ the sun of righteousness shall arise, when the light of joy and gladness, shall break forth upon his coming, at the beginning of the day of the Lord, which will last a thousand years; they, the dead in Christ, rising first, shall, during that time, reign with him as kings and priests; when the wicked, being destroyed in the general conflagration, shall become the footstool of Christ, and be like ashes under the soles of the feet of his people; and the kingdom, the dominion, and the greatness of the kingdom under the whole heaven, shall be given to the saints; see 1Th 4:16 Da 7:27; and though this is a branch of the happiness and glory of the people of God, yet it is here mentioned as an aggravation of the misery of the wicked, who, in another state, will be subject to those they have tyrannized over here;and their beauty shall consume in the grave from their dwelling; or "their form" {f} and figure; diseases often destroy the beauty of a man, death changes his countenance, and makes a greater alteration still; but the grave takes away the very form and figure of the man; or, as it is in the "Keri", or margin of the Hebrew text, "and their rock shall consume" {g}; that is, their riches, which are their rock, fortress, and strong city, and in which they place their trust and confidence; these shall fail them when they come to the grave, which is "their dwelling", and is the house appointed for all living: and seeming it is so, rather this should be understood of "hell" {h}, which will be the everlasting mansion of wicked men, and in which they will be punished in soul and body for ever; though rather the sense is, "when their rock", that is, Christ, shall come "to consume the grave", and destroy its power; when he, I say, shall come "out of his habitation", heaven, then shall the righteous have the dominion, 1Th 4:16.{c} lwavl "in inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. {d} Mery "reget eos", Vatablus. {e} "Pascet eos", Musculus, Tigurine version, Gejerus, Cocceius. {f} Mryu "figura eorum", Pagninus, Montanus, Vatablus; "forma eorum", Tigurine version, Junius & Tremellius, Piscator. {g} Mrwu "auxilium eorum", Sept. V. L. Eth. Ar. "robur illorum", Musculus; "petra illorum", Cocceius. {h} lwav "infernus", Musculus, Junius & Tremellius, Gejerus, Michaelis; so Ainsworth. Psalms 49:15Ver. 15. But God will redeem my soul from the power of the grave,.... The psalmist expresses his faith, that though he should die, and for a while be under the power of the grave, yet he should be redeemed from it in the resurrection; which to the saints will be "the day of redemption", Eph 4:30; their bodies then will be redeemed from mortality, weakness, corruption, and dishonour, which attend them now, and in the grave; and which will, be in consequence of the redemption both of their souls and bodies, through the blood of Christ; see Ho 13:14; or the words may be rendered, "but God will redeem my soul from the power of hell"; and so the Targum,"David said by the spirit of prophecy, but God will redeem my soul from the judgment of hell;''that is, will keep and preserve from the second death, from being hurt by it, or from its having any power over him; and Christ, who is the Redeemer of his people, and who, being God over, all, is an able and mighty one, has redeemed the souls of his from wrath to come, hell, or the second death, by destroying sin, the cause of it, by satisfying the law, the administration of it, and by abolishing death itself; all which he has done by giving himself a ransom price for them, whereby he has procured the redemption which rich men, with all their gold and silver, could never obtain for themselves or others. The reason why the psalmist believed Christ would do this for him, follows;for he shall receive me. Or, "for he hath received me" {i}; into his arms of love, into his grace and favour; which he does openly at conversion, and in the effectual calling; men being drawn to Christ by the cords of love, come to him, and are received by him, who casts none out; and the argument from hence is very strong, that such whom Christ receives by his grace, he will redeem from the grave, or raise at the last day to the resurrection of life: or, "for he will receive me"; as he does the souls of his people to glory at death, when, during their separate state, they will be happy with him, and takes their bodies into his care and custody; from whence it may be strongly concluded he will raise them up again at the resurrection morn, and then will receive them soul and body to himself, and present them to his Father, and introduce them into his kingdom and glory; wherefore, as in Ps 49:5, the good man has no reason to fear anything in the day of evil; for when it goes ever so ill with others, it is well with him. The Targum in the king's Bible is,"he will lead me into his part or portion in the world to come.''Selah; on this word, See Gill on "Ps 3:2".{i} ynxqy "suscepit me", Tigurine version, Vatablus, Musculus, Gejerus. Psalms 49:16Ver. 16. Be not thou afraid when one is made rich,.... Who before was poor, or not so rich; but now become so, either by inheritance, or by his own diligence and industry, through the permission of Providence. This is to be understood, not of a good man, from whom oppression is not to be feared; but it may be hoped he will do good with his riches, by relieving the poor, and ministering to the support of the interest of religion, and using what power and authority he may have in defence of it: but it is to be interpreted of a wicked man; of one who neither fears God, nor regards man; who makes an ill use of his riches, power, and authority, to the oppression of the poor, and the persecution of the saints, and who seeks to be feared when he is not loved; see Pr 28:12; but the people of God should not be afraid when this is the case, since God is their strength, their light, and their salvation; and since wicked men can go no further than permitted, and at most can do no more than kill the body; see Ps 27:1; these words are an apostrophe of the psalmist, either to his own soul, or to the saints, and every particular believer;when the glory of his house is increased; either the same with riches, so called, Ge 31:1; because men are apt to glory in them, and for the most part obtain honour and glory from men by them; or children, and an increase of them, and especially when they come to honour; as also the advancement of themselves to high places of honour and trust; as well as additional buildings, large stately edifices, to make them look great, and perpetuate their names. Psalms 49:17Ver. 17. For when he dieth he shall carry nothing away,.... Such men, with all their riches and honour, must die; therefore why should men be afraid of them? or wherein are they to be accounted of, whose breath is in their nostrils? nor can they carry either of them with them; their riches will be of no profit to them after death, when they will be upon a level with the poor, who will have nothing to fear from them; see 1Ti 6:7;his glory shall not descend after him; either into the grave, the pit of corruption, the lower part of the earth, where kings, princes, counsellors, and peasants, are all alike, Job 3:14; or into hell, where are no titles of honour, nor respect of persons; no Pharaoh king of Egypt, or Sennacherib king of Assyria, there; but plain Pharaoh, &c. see Eze 32:31. Psalms 49:18Ver. 18. Though while he lived he blessed his soul,.... Praised and extolled himself on account of his acquisitions and merit; or proclaimed himself a happy man, because of his wealth and riches; or foolishly flattered himself with peace, prosperity, and length of days, and even with honour and glory after death;and [men] will praise thee, when thou doest well to thyself; or "but {k} men will praise thee", &c. both rich and poor, all wise men; when, as the Jewish interpreters {l} generally explain the word, a man regards true wisdom and religion, and is concerned for the welfare of his soul more than that of his body; or "when thou thyself doest well": that is, to others, doing acts of beneficence, communicating to the necessities of the poor; or rather, "when thou doest well to thyself", by enjoying the good things of life, taking his portion, eating the fruit of his labour, which is good and comely; see Ec 5:18.{k} Kdwyw "atque celebraverint te", Junius & Tremellius, Piscator. {l} Jarchi, Aben Ezra, Kimchi & Ben Melech in loc. Psalms 49:19Ver. 19. He shall go to the generation of his fathers,.... Be gathered to them at death; or "to the dwelling place of his fathers" {m}; either the grave, or hell, or both; the habitation of his wicked ancestors: unless the words be rendered, as they are by some, though "he shall come to the age of his fathers" {n}; live as long as they have done; yet he must die at last, and leave all behind, as they have done;they shall never see light; neither he nor his fathers; they shall never see light of the sun any more, nor return to the light of the living, but shall lie in the dark and silent grave until the resurrection; or rather, they shall never enjoy eternal light, glory, and happiness. The ultimate state of glory is sometimes expressed by "light"; Joh 8:12; this the people of God, such who are made light in the Lord, and are the children of the day, shall see; but wicked men shall not; they will be cast into outer darkness, where are weeping, wailing, and gnashing of teeth.{m} rwd-de "ad habitationem", Gejerus. {n} "Usque ad aetatem", Junius & Tremellius, Piscator. Psalms 49:20Ver. 20. Man [that is] in honour,.... A wicked man, as the Targum;See Gill on "Ps 49:12";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; See Gill on "Ps 49:12".
John Gill's Exposition of the Entire Bible.