Treasury of David TITLE - To the chief Musician, a Psalm for the sons of Korah. This is precisely the same as on former occasions, and no remark is needed. Division - The poet musician sings, to the accompaniment of his harp, the despicable character of those who trust in their wealth, and so he consoles the oppressed believer. The first Psalm 49:1are a preface; from Psalm 49:5all fear of great oppressors is removed by the remembrance of their end and their folly; Psalm 49:ntains an expression of wonder at the perpetuity of folly; Psalm 49:14 and Psalm 49:ntrast the ungodly and the righteous in their future; and from Psalm 49:16the lesson from the whole is given in an admonitory form. Note the chorus in Psalm 49:12 and Psalm 49:20, and also the two Selahs. Hints to Preachers I. The common needs of rich and poor men. II. The common privileges of rich and poor saints. III. Their common service. IV. Their common heaven. Psalm 49:3 - The deep things of God are intended, I. To exercise our minds to understand them. II. To try our faith by believing them - "incline" implies a submissive mind. III. To excite our joy as we grasp them - "upon the harp." IV. To employ our faculties in explaining them to others. I. The effects of our sin remain, 1. In ourselves. 2. In others. II. In a time of conviction they "compass us about:" better to do so in this life, than to haunt us as ghosts for ever. III. When they are pardoned we have nothing to fear. - G. R. 1. Implied. The soul needs redeeming. 2. Denied. Wealth, power, learning, none can redeem. 3. Supplied - a ransom by Jesus. 4. Applied - by the Spirit to our actual deliverance. Psalm 49:12 (last clause) - Wherein the ungodly are like beasts, and wherein different. Psalm 49:12 - Here is a twofold thwarting or crossing of the purposes of the ungodly worldling. I. The first is, he shall not be that which he ever wished to be: he shall not continue in honour. II. The other is this, he shall be that which he never desired to be: he shall be like the beasts that die. He shall miss of that which he sought for, and he shall have that which he looked not for. - S. Hieton. I. In proportion to the prosperity of the ungodly here, will be their misery hereafter: as sheep from the fat pasture led to the slaughter-house. II. In proportion to their luxury here, will be their corruption hereafters - "Death shall feed on them:" they have become well fed for death to feed on them. III. In proportion to their dignity here, will be their degradation hereafter - "The upright shall have," etc. Oh, what a contrast between the rich man and Lazarus then! IV. In proportion to their beauty here, will be their deformity hereafter. "Art, thou become like one of us? " - G. R. Psalm 49:14 - Sheep, how far they image the wicked. Psalm 49:14 - "In the morning." See the various Biblical prophecies of what will happen "in the morning." 1. Return to the dust Ishall. 2. Redeem groin the dust he will. 3. Receive into heaven he will. 4. Rejoice for ever Ishall. Psalm 49:17 - The loaded and unloaded sinner. I. Men of spiritual understanding without worldly honour are higher than the angels of God in heaven. II. Men in worldly honour without the true wisdom are worse than the beasts that perish. - G.R. Explanatory Notes and Quaint Sayings Whole Psalm Strange it is that two Psalms so near together, as this and the forty-fifth should, and should alone imitate, or be the forerunners of, two works of David's son; this Ecclesiastes, the former - the Canticles. - J. M. Neale. In this Psalm David, as it were, summons and divides mankind. In the first verse he summons. "Hear this, all ye people; give ear, all ye inhabitants of the world." In the second verse he divides: "Both low and high, rich and poor, together." The word in the Hebrew for "high" is בּני אישׁ, bene ish, sons of Ish, and the word for "low" is בּני אדם, bene Adam, sons of Adam. If we should translate the text directly, according to the letter, the words must run, sons of men and sons of men; for, sons of Adam and sons of Ish are both translated sons of men. Yet when they are set together in a way of opposition, the one signifieth "low" and the other "high;" and so our translators render it according to the sense, not sons of men and sons of men, but "low" and "high." Junius translates to this sense, though in more words, as well they who are born of mean men, as they who are born of honourable. - Joseph Caryl. "I will incline mine ear to a parable," i.e., I will diligently attend, that I may not sing anything ungracefully; a metaphor taken from musicians who bring their ear close to the harp, that they may ascertain the harmony of the sound. - Victorinus Bythner. "Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?" Those that are full of years are approaching the nearer to their happiness. They have finished their voyage, and now are in sight of the haven. Nature's provision is spent, her stock is exhausted, and now the good man doth not so much descend as fall into the grave, and from thence he rises to heaven and eternal bliss. And shall he be disturbed at this? shall he be afraid to be made happy? If I mistake not, this is the meaning of the Psalmist's words. They are generally interpreted concerning his ways in general, but they seem to me to refer particularly to the calamity which his old age was incident to: for "the days of evil" are old age, and are so called by the wise man (Ecclesiastes 12:1); and as the "heel" is the extreme part of the body, so it is here applied to the last part of man's life, his declining age; and "iniquity" (as the word is sometimes used among the Hebrews) signifies here penal evil, and denotes the infirmities and decays of the concluding part of a man's life. So that the true meaning of the Psalmist's words, is this, I will not now in my last days be dejected with fear and trouble of mind, for I am coming towards my happiness, my declining years shall deliver me up to earth, and that shall consign me to everlasting life. This certainly is matter of joy rather than of fear. For this reason I account my last days to be the most eligible part of my whole life. - John Edwards, D.D. (1637-1716), in "Theologia Reformata." "Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?" That is, when my sins or failings in what I have done, come to my remembrance, or are chastened upon me. Every man's heel hath some iniquity: as we shall have some dirt cleaving to our heels while we walk in a dirty world, so there is some dirt, some defilement, upon all our actions, which we may call, the iniquity of our heel. - Joseph Caryl. "When the iniquity of my heels shall compass me about?" With Bishop Lowth, the celebrated Michaelis, Bishop Hare, and a hast of other critics, I decidedly incline to the idea, that עקבי, rendered "my heels" is to be regarded as the present participle of the verb עקב, to supplant, to act deceitfully, to deceive, to hold one by the heel, etc., etc. If this be correct then the proper translation will be: - Wherefore should I fear in the days of adversity, The iniquity of my supplanters who surround me? The Syriac and Arabic read, as does also Dr. Kennicott: - Why should I fear in the evil day, When the iniquity of my enemies compasses me about? John Morison. Why should I fear the evil hour, When ruthless foes in ambush lie, Who revel in their pride of power, And on their hoarded wealth rely? A brother's ransom who can pay, Or alter God's eternal doom? What hand can wrest from death his prey, Its banquet from the rotting tomb? From "The Psalter, or Psalms of David, in English verse. By a Member of the University of Cambridge." [Benjamin Hall Kennedy, D.D.] 1860. "They that trust in their wealth, and boast themselves in the multitude of their riches." Here we have the rich man trusting and boasting; surely that is very confident trusting which issues itself into boasting! That man is ascended to the highest step of faith in God, who makes his boast of God; such faith have they in fine gold who boast in it. - Joseph Caryl. "They that trust in their wealth." "The Covetous Man's Soliloquy." Believe me, the times are hard and dangerous; charity is grown cold, and friends uncomfortable; an empty purse is full of sorrow, and hollow bags make a heavy heart. Poverty is a civil pestilence, which frights away both friends and kindred and leaves us to a "Lord have mercy upon us." It is a sickness very catching and infectious, and more commonly abhorred than cured. The best antidote against it is Angelica and providence, and the best cordial is aurum potabile. Gold-taking fasting is an approved sovereign. Debts are ill humours, and turn at last to dangerous obstructions. Lending is a mere consumption of the radical humour, which, if consumed, brings a patient to nothing. Let others trust to courtiers' promises, to friends, performances, to princes' favours; give me a toy called gold, give me a thing called money. O blessed Mammon, how extremely sweet is thy all-commanding presence to my thriving soul! In banishment thou art my dear companion; in captivity thou art my precious ransom; in trouble and vexation thou art my dainty rest; in sickness thou art my health; in grief my only joy; in all extremity my only trust. Virtue must veil to thee; nay, grace itself, not relished with thy sweetness, would even displease the righteous palates of the sons of men. Come, then, my soul, advise, contrive, project; go, compass sea and land; leave no exploit untried, no path untrod, no time unspent; afford thine eyes no sleep, thy head no rest; neglect thy ravenous belly, unclothe thy back; deceive, betray, swear, and forswear, to compass such a friend. If thou be base in birth, it will make thee honourable; if weak in power, it will make thee formidable. Are thy friends few? It will make them numerous. Is thy cause bad? It will gain thee advocates. True, wisdom is an excellent help, in case it bend this way; and learning is a genteel ornament, if not too chargeable: yet, by your leave, they are but estates for the term of life: but everlasting gold, if well advantaged, will not only bless thy days, but thy surviving children from generation to generation. Come, come, let others fill their brains with dear-bought wit, turn their pence into expenseful charity, and store their bosoms with unprofitable piety; let them lose all to save their imaginary consciences, and beggar themselves at home to be thought honest abroad: fill thou thy bags and barns, and lay up for many years, and take thy rest. - Francis Quarles, in "The Covetous Man's Care." The form of money agreeth well with the condition of it; for it is stamped round, because it is so apt to run from a man. Fire, thieves, waters, and infinite causes there are of consuming riches, and impoverishing their possessors, though they have even millions and mountains of gold; but suppose that contrary to their nature they stay by a man, yet cannot he stay by them, but must leave them in spite of his teeth, as the Psalmist saith (Psalm 49:17), "The rich man shall take away nothing when he dieth, neither shall his pomp follow after him." Thus death makes a violent divorce between the rich man and his goods, when it is said unto him, "Thou fool, this night shall they take away thy soul." The rich man sleeps (saith Job very elegantly), and when he openeth his eyes there is nothing. It fares with a rich man at his death, as it doth with a sleeping man when he wakes out of his dream. A man that dreams of the finding or fruition of some rich booty is wonderful glad, yet when he awaketh he findeth nothing, but seeth it was only a dream, and he is sorry; so the rich man seemed in the time of his life to have somewhat, but at the day of his death all vanisheth like the idea of a dream, and it vexeth him. - J. D., in "The Threefold Resolutions," 1608. Who knocks more boldly at heaven-gate to be let in than they whom Christ will reject as workers of iniquity? Oh, what delusion is this! Caligula never made himself more ridiculous than when he would be honoured as a god, while he lived more like a devil. Before you would have others take you for Christians, for God's sake prove yourselves men and not beasts, as you do by your brutish lives. Talk not of your hopes of salvation so long as the marks of damnation are seen upon your flagitious lives. If the way to heaven were thus easy, I promise you the saints in all ages have been much overseen, to take so great pains in mortifying their lusts, in denying to satisfy their sensual appetite. To what purpose did they make so much waste of their sweat in their zealous serving God? and of their tears that they could serve him no better, if they might have gone to heaven as these men hope to do? That friar was far more sound in his judgment in this point, who, preaching at Rome one Lent, when some cardinals and many other great ones were present, began his sermon thus abruptly and ironically. Saint Peter was a fool, Saint Paul was a fool, and all the primitive Christians were fools; for they thought the way to heaven was by prayers and tears, watchings and fastings, severities of mortification, and denying the pomp and glory of this world; whereas you here in Rome spend your time in balls and masks, live in pomp, and pride, lust and luxury, and yet count yourselves good Christians, and hope to be saved; but at last you will prove the fools, and they will be found to have been the wise men. - William Gurnall's Funeral Sermon for Lady Mary Vere, 1671. David speaks of some "that trust in their wealth, and boast themselves in the multitude of their riches." Rich men can do great things, but here is a thing that they cannot do: "None of them can by any means redeem his brother, nor give to God a ransom for him." From what cannot a rich man redeem his brother? It is true of spiritual redemption; yea, that is furthest out of the rich man's reach money will not do it: "We are not redeemed with corrupt things, such as silver and gold, but with the precious blood of the Son of God." 1 Peter 1:18, 1 Peter 1:19. But the Psalmist speaks of a lower redemption, to which all the riches of man cannot reach: "None of them can by any means redeem his brother, nor give to God a ransom for him:" "for the redemption of their soul (that is, of their person from the grave), is precious, and it ceaseth for ever." And that he speaks of their redemption from the grave is more clearly expressed at the ninth verse: "That he should still live for ever, and not see corruption." Jesus Christ did not so redeem us that we should live for ever, and not see corruption. It was the privilege of Jesus Christ the Redeemer not to see corruption; but Jesus Christ hath not redeemed us that we should not see corruption. He hath redeemed us that we should live for ever in heaven, but he hath not redeemed us from corruption, that we should live for ever on earth, or not see corruption in the grave; for, as it is said in the tenth verse of the Psalm, we see "that wise men die, likewise the fool and the brutish person perish and leave their wealth to others;" as if he had said, Neither the one nor the other sort of men could make this use or improvement of their wealth, to deliver themselves from going to the grave, for if they could they would have laid all out on that purchase; but they could not do it, therefore, "they leave their wealth to others." - Joseph Caryl. "None of them can by any means redeem his brother," etc. Some animals devoted to God could be redeemed at a price, but no price could be assigned to the ransom of a soul. That such a ransom was to be provided, the faith of the church had always anticipated' "He shall redeem Israel from all his iniquities." Psalm 130:8. - W. Wilson, D.D. "For the redemption of their soul is precious, and it ceaseth for ever." In this judgment tears will not prevail, prayers will not be heard, promises will not be admitted, repentance will be too late, and as for riches, honourable titles, sceptres and diadems, these will profit much less, and the inquisition shall be so curious and diligent, that not one light thought, not one idle word (not repented of in thy life past) shall be forgotten, for truth itself hath said, not in jest, but in earnest, of every idle word which men have spoken, they shall give an account in the day of judgment. Oh, how many which now sin with great delight, yea, even with greediness (as if we served a god of wood or of stone which seeth nothing nor can do nothing) will be then astonished, ashamed, and silent. Then shall the days of thy mirth be ended, and thou shalt be overwhelmed with everlasting darkness, and in stead of thy pleasures thou shalt have everlasting torments. - Thomas Tymme. "For it cost more to redeem their souls: so that he must let that alone for ever." - Prayer-book Version. "It ceaseth for ever." That is, wealth for ever comes short of the power necessary to accomplish this. It has always been insufficient; it always will be. There is no hope that it ever will be sufficient, that by any increase in the amount, or by any change in the conditions of the bargain, property or riches can avail for this. The whole matter is perfectly hopeless as to the power of wealth in saving one human being from the grave. It must always fail in saving a man from death. The word rendered ceaseth - חדל, khadal, means to leave off, to desist, to fail. Genesis 11:8; Exodus 9:34; Isaiah 2:22. - Albert Barnes. "Their inward thought is, that their houses shall continue for ever." This is the interpretation of our actions, when we do not make God our portion, but trust in the abundance of our riches; this is our "inward thought," the saying of our heart, Ye are my god. We do in effect say, Thou art my confidence, my hope, and my joy, and will stand by me when all things cease and fail, and wilt not suffer me to want, or to be wrong, as long as thou lastest: these are the secret speeches of our hearts. Christians! many may (orator like), declaim against the vanity of the creature, and speak as basely of money as others do, and say, We knew it is but a little refined earth; but their hearts close with it, they are loth to part with it for God's sake, or upon God's declared will. As he that speaketh good words of God is not said to trust in God; so speaking bad words of worldly riches doth not exempt us from trusting them. There is a difference between declaiming as an orator, and acting like a Christian. - Thomas Manton. "Their inward thought." If good thoughts be thy deep thoughts, if, as we say, the best at the bottom, thy thoughts are then right, and thou art righteous; for as the deep thoughts of worldlings are worldly thoughts, and the deep thoughts of wicked men are wicked thoughts, so the deep thoughts of good men are good thoughts. 'Tis a notable observation of the Holy Ghost's concerning worldly men, that "their inward thought is that their houses shall continue for ever," etc. Why? is there any thought that is not an inward thought? No, but the meaning is, though they have some floating thoughts of their mortality, and the vanity and transitoriness of all worldly things, swimming, as it were, on the top; yet they do not suffer such thoughts to sink into their hearts, or to go to the bottom; but the thoughts that lodge there are such as his, who is said by our Saviour to have thought within himself, "Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry." Luke 12:19. Note the phrase, "he thought within himself." There are other kinds of thoughts that sometimes knock at the door of the worldling's heart, nay, sometimes look in at his windows, as Paul's sermon began to press in upon Felix his heart, and to set him a-trembling; but there are other thoughts within, which if they cannot keep good thoughts quite out, they will keep them off from making any due or deep impression upon the heart. Now, these thoughts that nestle themselves as it were at the very heart-roots, to keep others out from reaching thither, these deep thoughts are they which the Scriptures call the "inward thoughts," according to that of the Psalmist (Psalm 64:6), "The inward thought of every one of them, and the heart, is deep." - Faithful Teat in "Right Thoughts the Righteous man's Evidence," 1666. "They call their lands after their own names." God makes fools of them, for how few have you that go beyond the third generation? How few houses have you that the child or the grandchild can say, "This was my grandfather's, and my great grandfather's"? How few houses have you that those that are now in them can say, "My ancestor dwelt here, and these were his lands"? Go over a whole country, few can say so. Men when they build, together with building in the earth, they build castles in the air; they have conceits. Now I build for my child, and for my child's child. God crosses them. Either they have no posterity, or by a thousand things that fall out in the world, it falls out otherwise. The time is short, and the fashion of this world passeth away; that is, the buildings pass away, the owning passeth away, all things here pass away; and, therefore, buy as if you possessed not, buy, so as we neglect not the best possession in heaven, and so possess these things, as being not possessed and commanded of them. - Richard Sibbes. Mr. A was a wealthy farmer in Massachusetts, about sixty years of age, and it had been his ruling, and almost only passion in life to acquire property. His neighbour B owned a small farm, which came too near the centre of A.'s extended domain, was quite a blot in his prospect, destroyed the regularity of his lands, and on the whole it was really necessary, in his opinion, that he should add it to his other property. B became embarassed, and was sued; judgments were obtained, and executions issued. A now thought he should obtain the land, but one execution after another was arranged, and finally the debt was paid off without selling the land. When A heard of the payment of the last execution, which put an end to his hopes of obtaining the land, he exclaimed, "Well, B is an old man, and cannot live long, and when he dies I can buy the lot." B was fifty-eight, A was sixty! Reader, do you ever expect to die? - K. Arvine's Cyclopaedia of Moral and Religious Anecdotes. < 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. In these four verses the poet-prophet calls universal humanity to listen to his didactic hymn. "Hear this, all ye people." All men are concerned in the subject, it is of them, and therefore to them that the Psalmist would speak. It is not a topic which men delight to consider, and therefore he who would instruct them must press them to give ear. Where, as in this case, the theme claims to be wisdom and understanding, attention is very properly demanded; and when the style combines the sententiousness of the proverb with the sweetness of poesy, interest is readily excited. "Give ear, all ye inhabitants of the world." "He that hath ears to hear let him hear." Men dwelling in all climes are equally concerned in the subject, for the laws of providence are the same in all lands. It is wise for each one to feel I am a man, and therefore everything which concerns mortals has a personal interest to me. We must all appear before the judgment-seat, and therefore we all should give earnest heed to holy admonition which may help us to prepare for that dread event. He who refuses to receive instruction by the ear, will not be able to escape receiving destruction by it when the Judge shall say, "Depart, ye cursed." "Both low and high, rich and poor, together." Sons of great men, and children of mean men, men of large estate, and ye who pine in poverty, ye are all bidden to hear the inspired minstrel as he touches his harp to a mournful but instructive lay. The low will be encouraged, the high will be warned, the rich will be sobered, the poor consoled, there will be a useful lesson for each if they are willing to learn it. Our preaching ought to have a voice for all classes, and all should have an ear for it. To suit our word to the rich alone is wicked sycophancy, and to aim only at pleasing the poor is to act the part of a demagogue. Truth may be so spoken as to command the ear of all, and wise men seek to learn that acceptable style. Rich and poor must soon meet together in the grave, they may well be content to meet together now. In the congregation of the dead all differences of rank will be obliterated, they ought not now to be obstructions to united instructions. "My mouth shall speak of wisdom." Inspired and therefore lifted beyond himself, the prophet is not praising his own attainments, but extolling the divine Spirit which spoke in him. He knew that the Spirit of truth and wisdom spoke through him. He who is not sure that his matter is good has no right to ask a hearing. "And the meditation of my heart shall be of understanding." The same Spirit who made the ancient seers eloquent, also made them thoughtful. The help of the Holy Ghost was never meant to supersede the use of our own mental powers. The Holy Spirit does not make us speak as Balaam's ass, which merely uttered sounds, but never meditated; but he first leads us to consider and reflect, and then he gives us the tongue of fire to speak with power. "I will incline mine ear to a parable." He who would have others hear, begins by hearing himself. As the minstrel leans his ear to his harp, so must the preacher give his whole soul to his ministry. The truth came to the Psalmist as a parable, and he endeavoured to unriddle it for popular use; he would not leave the truth in obscurity, but he listened to its voice till he so well understood it as to be able to interpret and translate it into the common language of the multitude. Still of necessity it would remain a problem, and a dark saying to the unenlightened many, but this would not be the songster's fault, for, saith he, "I will open my dark saying upon the harp." The writer was no mystic, delighting in deep and cloudy things, yet he was not afraid of the most profound topics; he tried to open the treasures of darkness, and to uplift pearls from the deep. To win attention he cast his proverbial philosophy into the form of song, and tuned his harp to the solemn tone of his subject. Let us gather round the minstrel of the King of kings, and hear the Psalm which erst was led by the chief musician, as the chorus of the sons of Korah lifted up their voices in the temple. 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 my dark saying upon the harp.
Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? 5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
6 They that trust in their wealth, and boast themselves in the multitude of their riches; 7 None of them can by any means redeem his brother, nor give to God a ransom for him: 8 (For the redemption of their soul is precious, and it ceaseth for ever:) 9 That he should still live for ever, and not see corruption. 10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. 12 Nevertheless man being in honour abideth not: he is like the beasts that perish. "Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?" The man of God looks calmly forward to dark times when those evils which have dogged his heels shall gain a temporary advantage over him. Iniquitous men, here called in the abstract iniquity, lie in wait for the righteous, as serpents that aim at the heels of travellers the iniquity of our heels is that evil which aims to trip us up or impede us. It was an old prophecy that the serpent should wound the heel of the woman's seed, and the enemy of our souls is diligent to fulfil that premonition. In some dreary part of our road it may be that evil will wax stronger and bolder, and gaining upon us will openly assail us; those who followed at our heels like a pack of wolves, may perhaps overtake us, and compass us about. What then? Shall we yield to cowardice? Shall we be a prey to their teeth? God forbid. Nay, we will not even fear, for what are these foes? What indeed, but mortal men who shall perish and pass away? There can be no real ground of alarm to the faithful. Their enemies are too insignificant to be worthy of one thrill of fear. Doth not the Lord say to us, "I, even I, am he that comforteth thee: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass?" Scholars have given other renderings of this verse, but we prefer to keep to the authorised version when we can, and in this case we find in it precisely the same meaning which those would give to it who translate "my heels," by the words, "my supplanters." What if the good man's foes be among the great ones of the earth! yet he need not fear them. "They that trust in their wealth." Poor fools, to be content with such a rotten confidence. When we set our rock in contrast with theirs, it would be folly to be afraid of them. Even though they are loud in their brags, we can afford to smile. What if they glory "and boast themselves in the multitude of their riches"? yet while we glory in our God we are not dismayed by their proud threatenings. Great strength, position, and estate, make wicked men very lofty in their own esteem, and tyrannical towards others; but the heir of heaven is not overawed by their dignity, nor cowed by their haughtiness. He sees the small value of riches, and the helplessness of their owners in the hour of death, and therefore he is not so mean as to be afraid of an ephemera, a moth, a bubble. continued... 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 to God a ransom for him:
(For the redemption of their soul is precious, and it ceaseth for ever:)
That he should still live for ever, and not see corruption.
For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names.
Nevertheless man being in honour abideth not: he is like the beasts that perish.
This their way is their folly: yet their posterity approve their sayings. Selah. 13 This their way is their folly: yet their posterity approve their sayings. Selah.
Their vain confidences are not casual aberrations from the path of wisdom but their way, their usual and regular course; their whole life is regulated by such principles. Their life-path is essential folly. They are fools ingrain. From first to last brutishness is their characteristic, grovelling stupidity the leading trait of their conduct. "Yet their posterity approve their sayings." Those who follow them in descent follow them in folly, quote their worldly maxims, and accept their mad career as the most prudent mode of life. Why do they not see by their fathers' failure their fathers' folly? No, the race transmits its weakness. Grace is not hereditary, but sordid worldliness goes from generation to generation. The race of fools never dies out. No need of missionaries to teach men to be earthworms, they crawl naturally to the dust. "Selah." Well may the minstrel pause, and bid us muse upon the deep-seated madness of the sons of Adam. Take occasion, reader, to reflect upon thine own. 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. 14 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.
15 But God will redeem my soul from the power of the grave; for he shall receive me. Selah. "Like sheep they are laid in the grave." As dumb, driven cattle, they are hurried to their doom, and are penned in within the gates of destruction. As sheep that go whither they are driven, and follow their leader without thought, so these men who have chosen to make this world their all, are urged on by their passions, till they find themselves at their journey's end, that end the depths of Hades. Or if we keep to our own translation, we have the idea of their dying peaceably, and being buried in quiet, only that they may wake up to be ashamed at the last great day. "Death shall feed on them." Death like a grim shepherd leads them on, and conducts them to the place of their eternal pasturage, where all is barrenness and misery. The righteous are led by the Good Shepherd, but the ungodly have death for their shepherd, and he drives them onward to hell. As the power of death rules them in this world, for they have not passed from death unto life, so the terrors of death shall devour them in the world to come. As grim giants, in old stories, are said to feed on men whom they entice to their caves, so death, the monster, feeds on the flesh and blood of the mighty. "The upright shall have dominion over them in the morning." The poor saints were once the tail, but at the day-break they shall be the head. Sinners rule till night-fall; their honours wither in the evening, and in the morning they find their position utterly reversed. The sweetest reflection to the upright is that "the morning" here intended begins an endless, changeless, day. What a vexation of spirit to the proud worldling, when the Judge of all the earth holds his morning session, to see the man whom he despised, exalted high in heaven, while he himself is cast away! "And their beauty shall consume in the grave from their dwelling." Whatever of glory the ungodly had shall disappear in the tomb. Form and comeliness shall vanish from them, the worm shall make sad havoc of all their beauty. Even their last dwelling place, the grave, shall not be able to protect the relics committed to it; their bodies shall dissolve, no trace shall remain of all their strong limbs and lofty heads, no vestige of remaining beauty shall be discoverable. The beauty of the righteous is not yet revealed, it waits its manifestations; but all the beauty the wicked will ever have is in full bloom in this life; it will wither, fade, decay, rot, and utterly pass away. Who, then, would envy or fear the proud sinner? "But God will redeem my soul from the power of the grave." Forth from that temporary resting-place we shall come in due time, quickened by divine energy. Like our risen Head we cannot be holden by the bands of the grave; redemption has emancipated us from the slavery of death. No redemption could man find in riches, but God has found it in the blood of his dear Son. Our Elder Brother has given to God a ransom, and we are the redeemed of the Lord: because of this redemption by price we shall assuredly be redeemed by power out of the hand of the last enemy. "For he shall receive me." He shall take me out of the tomb, take me up to heaven. If it is not said of me as of Enoch, "He was not, for God took him," yet shall I reach the same glorious state. My spirit God will receive, and my body shall sleep in Jesus till, being raised in his image, it shall also be received into glory. How infinitely superior is such a hope to anything which our oppressors can boast! Here is something which will bear meditation, and therefore again let us pause, at the bidding of the musician, who inserts a "Selah." But God will redeem my soul from the power of the grave: for he shall receive me. Selah.
Be not thou afraid when one is made rich, when the glory of his house is increased; 16 Be not thou afraid when one is made rich, when the glory of his house is increased;
17 For when he dieth he shall carry nothing away: his glory shall not descend after him. 18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. 19 He shall go to the generation of his fathers; they shall never see light. 20 Man that is in honour, and understandeth not, is like the beasts that perish. In these last verses the Psalmist becomes a preacher, and gives admonitory lessons which he has himself gathered from experience. "Be not thou afraid when one is made rich." Let it not give thee any concern to see the godless prosper. Raise no questions as to divine justice; suffer no foreboding to cloud thy mind. Temporal prosperity is too small a matter to be worth fretting about; let the dogs have their bones, and the swine their draft. "When the glory of his house is increased." Though the sinner and his family are in great esteem, and stand exceedingly high, never mind; all things will be righted in due time. Only those whose judgment is worthless will esteem men the more because their lands are broader; those who are highly estimated for such unreasonable reasons will find their level ere long, when truth and righteousness come to the fore. "For when he dieth he shall carry nothing away." He has but a leasehold of his acres, and death ends his tenure. Through the river of death man must pass naked. Not a rag of all his raiment, not a coin of all his treasure, not a jot of all his honour, can the dying worldling carry with him. Why then fret ourselves about so fleeting a prosperity? "His glory shall not descend after him." As he goes down, down, down for ever, none of his honours or possessions will follow him. Patents of nobility are invalid in the sepulchre. His worship, his honour, his lordship, and his grace, will alike find their titles ridiculous in the tomb. Hell knows no aristocracy. Your dainty and delicate sinners shall find that eternal burnings have no respect for their affectations and refinements. "Though while he lived he blessed his soul." He pronounced himself happy. He had his good things in this life. His chief end and aim were to bless himself. He was charmed with the adulations of flatterers. "Men will praise thee, when thou doest well to thyself." The generality of men worship success, however it may be gained. The colour of the winning horse is no matter; it is the winner, and that is enough. "Take care of Number One," is the world's proverbial philosophy, and he who gives good heed to it is "a clever fellow," "a fine man of business," "a shrewd common-sense tradesman," "a man with his head put on the right way," Get money, and you will be "respectable," "a substantial man," and your house will be "an eminent firm in the city," or "one of our best county families." To do good wins fame in heaven, but to do good to yourself is the prudent thing among men of the world. Yet not a whisper of worldly congratulation can follow the departing millionaire; they say he died worth a mint of money, but what charm has that fact to the dull cold ear of death? The banker rots as fast as the shoe-black, and the peer becomes as putrid as the pauper. Alas! poor wealth, thou art but the rainbow colouring of the bubble, the tint which yellows the morning mist, but adds no substance to it. "He shall go to the generation of his fathers." Where the former generations lie, the present shall also slumber. The sires beckon to their sons to come to the land of forgetfulness. Mortal fathers beget not immortal children. As our ancestors have departed, so also must we. "They shall never see light." To this upper region the dead worldling shall never return again to possess his estates, and enjoy his dignities. Among the dead he must lie in the thick darkness, where no joy or hope can come to him. Of all his treasures their remains not enough to furnish him one poor candle; the blaze of his glory is out forever, and not a spark remains to cheer him. How then can we look with fear or envy upon a wretch doomed to such unhappiness? continued... For when he dieth he shall carry nothing away: his glory shall not descend after him.
Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
He shall go to the generation of his fathers; they shall never see light.
Man that is in honour, and understandeth not, is like the beasts that perish. The Treasury of David, by Charles Haddon Spurgeon [1869-85]. Text Courtesy of Internet Sacred Texts Archive. Bible Apps.com |
