Verse 7
Sone of them can by any means redeem his brother - Wealth cannot save from death; brother, however rich, cannot save his brother; nor will God accept riches as a ransom for the life or soul of any transgressor. To procure health of body, peace of mind, redemption from death, and eternal glory, riches are sought for and applied in vain.
Verse 8
For the redemption of their soul is precious - It is of too high a price to be redeemed with corruptible things, such as silver or gold, and has required the sacrificial death of Christ.
And it ceaseth for ever - This is very obscure, and may apply to the ransom which riches could produce. That ransom must be for ever unavailable, because of the value of the soul. Or this clause should be added to the following verse, and read thus: "And though he cease to be, (וחדל vechadal), during the hidden time, (לעולם leolam); yet he shall live on through eternity, (ויחי עוד לנצח vichi od lanetsach), and not see corruption." This is probably the dark saying which it was the design of the author to utter in a parable, and leave it to the ingenuity of posterity to find it out. The verb חדל chadal signifies a cessation of being or action, and עולם olam often signifies hidden time, that which is not defined, and the end of which is not ascertained, though it is frequently used to express endless duration. This translation requires no alteration of the original text, and conveys a precise and consistent meaning.
Verse 10
For he seeth that wise men die - Though they may be rich, and their wisdom teach them the best method of managing their riches so as to derive all the good from them they can possibly produce, yet they die as well as the fool and the poor ignorant man; and their wealth is left to others who will be equally disappointed in their expectation from it.
Verse 11
Their inward thought is, that their houses shall continue for ever - Thus, by interpolation, we have endeavored to patch up a sense to this clause. Instead of קרבם kirbam, their inward part, the Septuagint appear to have used a copy in which the second and third letters have been transposed קברם kibram, their sepulchres; for they translate: Και οἱ ταφοι αυτων οικιαι αυτων εις τον αιωνα· "For their graves are their dwellings for ever." So six or seven feet long, and two or three wide, is sufficient to hold the greatest conqueror in the universe! What a small house for the quondam possessor of numerous palaces and potent kingdoms!
They call their lands after their own names - There would have been no evil in this if it had not been done on an infidel principle. They expected no state but the present; and if they could not continue themselves, yet they took as much pains as possible to perpetuate their memorial.
Verse 12
Man being in honor abideth not - However rich, wise, or honorable, they must die; and if they die not with a sure hope of eternal life, they die like beasts. See on [Psa 49:20] (note).
Verse 13
Their posterity approve their sayinys - Go the same way; adopt their maxims.
Verse 14
Like sheep they are laid in the grave - לשאול lishol, into sheol, the place of separate spirits.
Death shall feed on them מות ירעם maveth yirem, "Death shall feed them!" What an astonishing change! All the good things of life were once their portion, and they lived only to eat and drink; and now they live in sheol, and Death himself feeds them? and with what? Damnation. Houbigant reads the verse thus: "Like sheep they shall be laid in the place of the dead; death shall feed on them; their morning shepherds rule over them; and their flesh is to be consumed. Destruction is to them in their folds."
Verse 15
But God will redeem my soul from the power of the grave - מיד שאול miyad sheol, "from the hand of sheol." That is, by the plainest construction, I shall have a resurrection from the dead, and an entrance into his glory; and death shall have no dominion over me.
Verse 16
Be not thou afraid when one is made rich - Do not be envious; do not grieve: it will do you no harm; it will do him no good. All he gets will be left behind; he can carry nothing with him. Even his glory must stay behind; he shall mingle with the common earth.
Verse 18
He blessed his soul - He did all he could to procure himself animal gratifications, and he was applauded for it; for it is the custom of the world to praise them who pay most attention to their secular interest; and he who attends most to the concerns of his soul is deemed weak and foolish, and is often persecuted by an ungodly world.
Verse 19
They shall never see light - Rise again they shall; but they shall never see the light of glory, for there is prepared for them the blackness of darkness for ever.
Verse 20
Man that is in honor - The rich and honorable man who has no spiritual understanding, is a beast in the sight of God. The spirit of this maxim is, A man who is in a dignified official situation, but destitute of learning and sound sense, is like a beast. The important place which he occupies reflects no honor upon him, but is disgraced by him. Who has not read the fable of the beautifully carved head? It was every thing that it should be, but had no brains.
This verse has been often quoted as a proof of the fall of man; and from ילין yalin, (in [Psa 49:12]), which signifies to lodge for a night, it has been inferred that Adam fell on the same day on which he was created, and that he did not spend a single night in the terrestrial paradise. Adam, who was in a state of glory, did not remain in it one night, but became stupid and ignorant as the beasts which perish. But we may rest assured this is no meaning of the text.
Introduction
God, the Sovereign Judge, cites before his throne all his people, and the priests and the judges, [Psa 50:1-6]; and reproaches them for their vain confidence in the sacrifices they had offered, [Psa 50:7-13]; and shows them the worship he requires, [Psa 50:14], [Psa 50:15]; and then enters into a particular detail of their hypocrisy, injustice, and union with scandalous transgressors; all of whom he threatens with heavy judwments, [Psa 50:16-22]. The blessedrusss of him who worships God aright, and walks unblamably, [Psa 50:23].
In the title this is said to be A Psalm of Asaph. There are twelve that go under his name; and most probably he was author of each, for he was of high repute in the days of David, and is mentioned second to him as a composer of psalms: Moreover Hezekiah the king, and the princes, commanded the Levites to sing praise unto the Lord, with the WordS of David, and of Asaph the Seer. His band, sons or companions, were also eminent in the days of David, as we learn from 1 Chronicles 25, etc. Asaph himself was one of the musicians who sounded with cymbals of brass, [1Chr 15:19]. And he is mentioned with great respect, [Neh 12:46] : And in the days of David and Asaph of old there were Chief of the Singers, and Songs of Praise and Thanksgiving unto God. He was certainly a prophetic man: he is called a seer - one on whom the Spirit of God rested; and seems from this, his education, and natural talent to be well qualified to compose hymns or psaims in the honor of God. Persons capable of judging, on a comparison of those Psalms attributed to Asaph with those known to be of David, have found a remarkable difference in the style. The style of David is more polished, flowing, correct, and majestic, than that of Asaph, which is more stiff and obscure. He has been compared to Persius and to Horace; he is keen, full of reprehensions, and his subjects are generally of the doleful kind; which was probably caused by his living in times in which there was great corruption of manners, and much of the displeasure of God either theatened or manifested. It is not known on what particular occasion this Psalm was written; but at most times it was suitable to the state of the Jewish Church.
Verse 1
The mighty God, even the Lord, hath spoken - Here the essential names of God are used: אל אלהים יהוה El, Elohim, Yehovah, hath spoken. The six first verses of this Psalm seem to contain a description of the great judgment: to any minor consideration or fact it seems impossible, with any propriety, to restrain them. In this light I shall consider this part of the Psalm, and show: -
First, The preparatives to the coming of the great Judge. El Elohim Jehovah hath spoken, and called the earth - all the children of men from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, (מכלל יפי michlal yophi, the beauty where all perfection is comprised), God hath shined, [Psa 50:1], [Psa 50:2].
1. He has sent his Spirit to convince men of sin, righteousness, and judgment.
2. He has sent his Word; has made a revelation of himself; and has declared both his law and his Gospel to mankind: "Out of Zion, the perfection of beauty, God hath shined," [Psa 50:2]. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. [Isa 2:3].
Secondly, The accompaniments.
1. His approach is proclaimed, [Psa 50:3] : "Our God shall come."
2. The trumpet proclaims his approach: "He shall not keep silence."
3. Universal nature shall be shaken, and the earth and its works be burnt up: "A fire shall devour before him and it shall be very tempestuous round about him," [Psa 50:3].
Thirdly, The witnesses are summoned and collected, and collected from all quarters; some from heaven, and some from earth.
1. Guardian angels.
2. Human associates: "He shall call to the heavens from above, and to the earth, that he may judge his people," [Psa 50:4].
Fourthly, The procedure. As far as it respects the righteous, orders are issued: "Gather my saints," those who are saved from their sins and made holy, "together unto me." And that the word saints might not be misunderstood it is explained by "those that have made a covenant with me by sacrifice;" those who have entered into union with God, through the sacrificial offering of the Lord Jesus Christ. All the rest are passed over in silence. We are told who they are that shall enter into the joy of their Lord, viz., only the saints, those who have made a covenant with God by sacrifice. All, therefore, who do not answer this description are excluded from glory.
Fifthly, The final issue: all the angelic hosts and all the redeemed of the Lord, join in applauding acclamation at the decision of the Supreme Judge. The heavens (for the earth is no more, it is burnt up) shall declare his righteousness, the exact justice of the whole procedure, where justice alone has been done without partiality, and without severity, nor could it be otherwise, for God is Judge himself. Thus the assembly is dissolved; the righteous are received into everlasting glory, and the wicked turned into hell, with all those who forget God. Some think that the sentence against the wicked is that which is contained, [Psa 50:16-22]. See the analysis at the end, and particularly on the six first verses, in which a somewhat different view of the subject is taken.