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Commentary on Psalms 49 verses 6–14
In these verses we have,
I. A description of the spirit and way of worldly people, whose portion is in this life, Psa 17:14. It is taken for granted that they have wealth, and a multitude of riches (Psa 49:6), houses and lands of inheritance, which they call their own, Psa 49:11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Pro 1:32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches: They trust in their wealth (Psa 49:6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job 31:24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mar 10:24): How hard is it for those that trust in riches to enter into the kingdom of God! See Ti1 6:17. 2. They take a pride in their riches: They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry (my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Psa 10:3) and can set all the world at defiance (I sit as a queen, and shall be a lady for ever); therefore they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (Psa 49:11): Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time.
II. A demonstration of their folly herein. In general (Psa 49:13), This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Luk 12:19, Luk 12:20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as t hey say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows,
1.That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (Psa 49:7-9): None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old Testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are not redeemed with corruptible things, such as silver and gold, Pe1 1:18, Pe1 1:19. The learned Dr. Hammond applies the Psa 49:8 and Psa 49:9 verses expressly to Christ: "The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Heb 9:25, Heb 9:26; Heb 10:12. And he (that is, the Redeemer) shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Rev 1:18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them.
2.That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that wise men die, likewise the fool and the brutish person perish, Psa 49:10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish (Fortuna favet fatuis - Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jer 41:8), Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Ecc 2:19), perhaps to an enemy.
3.That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (Psa 49:12): Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time. He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them.
4.That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (Psa 49:14): Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Hos 4:16), and then death comes, and shuts them up in the grave like fat sheep in a fold, to be brought forth to the day of wrath, Job 21:30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death, the worm that dies not, Job 24:20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with, Son, remember, Luk 16:25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which hell from beneath is moved, Isa 14:9, etc. While a saint can ask proud Death, Where is thy sting? Death will ask the proud sinner, Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Dan 12:2), the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when the begged, Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Est 9:1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be consumed in the grave from their dwelling; all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?
David wept for Adam,
at how he fell
from that royal abode
to the abode of wild animals.
Because he went astray through a beast
he became like the beasts.
He ate, together with them
as a result of the curse,
grass and roots,
and he died, becoming their peer.
Blessed is he who set him apart
from the wild animals again.
Humankind, then, having been advanced above other created things in honor, did not understand and neglected to follow God and to become like the Creator. Becoming a slave of the passions of the flesh, “he is compared with senseless beasts and is become like them”: now he is like an amorous horse that neighs after his neighbor’s wife, now like a ravenous wolf, lying in wait for strangers, but at another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is excessive folly and beast-like lack of reason, that he, made according to the image of the Creator, neither perceives his own constitution from the beginning, nor even wishes to understand such great dispensations that were made for his sake, at least, to learn his own dignity from them, but that he is unmindful of the fact that, throwing aside the image of the heavenly, he has taken up the image of the earthly. In order that he might not remain in sin, for his sake “The Word was made flesh and dwelled among us,” and he humbled himself to such an extent as to become “obedient to death, even to death on a cross.”
Despite having so much enjoyment in the present life, possessing many natural advantages by comparison with other living creatures and enjoying a great number of gifts, they did not understand the greatness of the honor conferred on them by God; instead, by their insensitivity to the possession of their attributes they are no different from cattle, which possess no intelligence.… While giving little heed to thanking the giver, they live a heedless life and grow old in their sins. Thus, they also are the objects of a rigorous verdict from God.
The true honor of humankind is to be the image and the likeness of God that is preserved only in relation to him by whom it is impressed. Thus, he clings to God so much the more, the less he loves what is his own. But through the desire of proving his own power, a person by his own will falls down into himself, as into a sort of center. Since he, therefore, wishes to be like God under no one, then as a punishment he is also driven from the center, which he himself is, into the depths, that is, into those things in which the beasts delight; and thus, since the likeness to God is his honor, the likeness to the beasts is his disgrace.
"And man though he was in honour perceived not, he was compared to the beasts without sense, and was made like to them" [Psalm 49:12]....They ought, on the contrary, to have made ready for themselves an eternal house in good works, to have made ready for themselves everlasting life, to have sent before them expenditure, to have followed their works, to have ministered to a needy companion, to have given to him with whom they were walking, not to have despised Christ covered with sores before their gate, who has said, "Inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me." [Matthew 25:40] However, "man being in honour has not understood." What is, "being in honour"? Being made after the image and likeness of God, man is preferred to beasts. For God has not so made man as He made a beast: but God has made man for beasts to minister to: is it to his strength then, and not to his understanding? Nay. But he "understood not;" and he who was made after the image of God, "is compared to the beasts without sense, and is made like them." Whence it is said elsewhere, "Be not like to horse and mule, in which there is no understanding."
Read and understand these words, that you may rather with a humble spirit guard against the reproach yourself, than arrogantly throw it out against another person.
The honour belonging to rational nature is the discernment that tells good from evil, and those who have destroyed it are justly compared to “mindless cattle,” which have no rational and discerning faculty.
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SUMMARY
Psalm 49:12 serves as a pivotal declaration within this wisdom psalm, asserting the profound and humbling truth that humanity, irrespective of earthly status, wealth, or honor, is ultimately mortal and shares the same physical end as the animals. It stands as a stark and sobering reminder of the transient nature of all worldly glory and a powerful challenge to those who mistakenly place their ultimate trust and security in fleeting material possessions rather than in the enduring reality and redemptive power of God.
CONTEXT
Literary Context: Psalm 49 is designated as a Maskil, an instructional or contemplative psalm, and is strategically placed within a collection that frequently wrestles with the perplexing problem of the prosperity of the wicked and the suffering of the righteous. The psalmist begins by issuing a universal call to "hear this, all ye people; give ear, all ye inhabitants of the world" (Psalms 49:1), setting the stage for a profound discourse on wisdom concerning wealth and mortality. Verses 5-11 vividly portray the rich and powerful, who, despite their boasting in "the multitude of their riches" (Psalms 49:6), are utterly incapable of redeeming themselves or their loved ones from the grasp of death. Their grand estates, which they imagine will endure forever, are ultimately unable to prevent their demise. Verse 12 then delivers a climactic and sobering pronouncement, directly contrasting the perceived permanence of human honor and status with its inevitable, shared end, serving as a pivotal summary statement before the psalm pivots in verses 13-15 to offer a distinct and glorious hope for the righteous who trust in God alone.
Historical & Cultural Context: In the ancient Near East, as in many societies throughout history, wealth, social status, and the perpetuation of one's family name and legacy were highly esteemed. Kings, nobles, and prosperous landowners often invested heavily in elaborate tombs, monuments, and dynastic continuity, believing these would secure their honor and name for generations. The psalmist speaks into a cultural milieu where material prosperity was frequently interpreted as a sign of divine favor and a source of ultimate security against life's uncertainties. However, the omnipresent realities of death, disease, and societal upheaval meant that even the most influential individuals could not escape the common fate of mortality. This psalm implicitly critiques the prevailing worldview that equated material prosperity with ultimate well-being, challenging the deeply ingrained cultural assumption that honor and accumulated wealth could provide an enduring shield against the universal human condition of death, ultimately rendering such trust as futile.
Key Themes: This verse powerfully contributes to several overarching themes central to Psalm 49 and the broader wisdom literature of the Old Testament. Firstly, it emphatically underscores the Mortality and Transience of Human Life, asserting that earthly distinctions like "honor" or status provide no immunity from death, a truth consistently echoed throughout Scripture, notably in passages such as Job 14:1-2 and Ecclesiastes 3:19-20. Secondly, it highlights the Futility of Earthly Trust, particularly in wealth and social standing, revealing their utter inability to secure lasting life, true redemption, or genuine security, a concept deeply explored in wisdom texts like Proverbs 11:4 and Jesus' parable of the rich fool in Luke 12:16-21. Finally, the stark comparison to "beasts that perish" introduces the profound theme of Equality in Death, emphasizing that, from a purely physical perspective, all humanity shares the same ultimate biological end, regardless of their earthly accomplishments or perceived superiority, a sobering reality also addressed in Ecclesiastes 2:16.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 49:12 employs several potent literary devices to convey its sobering and impactful message. The most prominent is Simile, explicitly stating that "he is like the beasts [that] perish." This comparison is not intended to demean humanity's inherent dignity or spiritual potential, but rather to highlight the shared physical vulnerability and ultimate mortality of all earthly life, regardless of intelligence, status, or accumulated wealth. This creates a powerful Contrast between the perceived permanence and significance of "man in honour" and the stark reality of his inevitable demise, which is biologically indistinguishable from that of an unthinking animal. The verse also carries a strong element of Irony, as those who trust in their wealth and honor for security are ultimately shown to be as vulnerable and transient as the very creatures they might consider beneath them. The brevity, directness, and profound truth of the statement contribute to its Aphoristic quality, making it a memorable and impactful summary of the psalm's core wisdom concerning the futility of earthly trust.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement concerning the inherent nature of humanity, the pervasive futility of earthly pursuits when pursued as ultimate ends, and the universal reality of death. It directly challenges the deeply ingrained human tendency to seek ultimate security, meaning, and lasting significance in temporal achievements, accumulated wealth, or elevated social standing, asserting unequivocally that such things offer no lasting protection against the relentless march of mortality. The psalmist implicitly critiques a worldview that neglects the spiritual and eternal dimensions of existence, forcing the reader to confront the sobering truth that, from a purely physical standpoint, the most honored human shares the same ultimate fate as an animal. This stark realization is designed not to foster despair, but to humble the proud, dismantle illusions of self-sufficiency, and radically reorient human priorities, thereby paving the way for the psalm's later revelation of a distinct and glorious hope for those who trust in God—a hope that transcends the grave and offers redemption from the power of death.
REFLECTION AND APPLICATION
Psalm 49:12 serves as a timeless mirror, reflecting the stark and inescapable reality of our mortality back to us. It compels us to confront the inherent impermanence of all earthly endeavors, possessions, and accolades, no matter how grand, esteemed, or diligently pursued. In a contemporary world that often measures human worth by wealth, social status, and professional achievement, this verse stands as a powerful, counter-cultural declaration, reminding us that such temporal gains cannot purchase an extra moment of life, secure lasting legacy, or accompany us beyond the grave. It is a profound call to humility and a radical re-evaluation of our priorities. If our lives are lived solely for the accumulation of temporal honor or fleeting riches, we are, in essence, no different from the "beasts that perish," our ultimate end being mere physical cessation. True wisdom, then, lies not in clinging to what is fleeting, but in seeking that which endures—in investing in eternal realities and cultivating a vibrant, trusting relationship with the living God who alone can redeem us from the power of the grave, as hinted at later in this very psalm. This verse challenges us to live with an eternal perspective, understanding that our ultimate security, true honor, and lasting significance are found not in what we possess, but in who we are in Christ.
Questions for Reflection
FAQ
Does Psalm 49:12 mean humans are no different from animals?
Answer: Not entirely. While the verse states that "man in honour abideth not: he is like the beasts that perish," the comparison is primarily focused on the shared physical fate of mortality. From a purely biological perspective, both humans and animals die and their bodies return to dust. However, the psalm itself, particularly in later verses like Psalms 49:15, strongly hints at a distinct hope for humanity—a spiritual dimension and a redemption from the grave that animals do not share. The psalmist uses this stark comparison as a rhetorical device to humble human pride, expose the futility of trusting in earthly wealth, and force a deeper consideration of what truly endures beyond the grave. It's a powerful statement about shared physical mortality, not a theological assertion on the absence of a human soul or spirit.
What is the "honour" referred to in this verse?
Answer: The "honour" (Hebrew: yᵉqâr) in Psalms 49:12 refers broadly to anything that confers high status, value, or esteem upon a person in society. This includes significant wealth, extensive material possessions, elevated social standing, political power, a celebrated reputation, and the glory or respect that comes with such things. The psalmist is specifically addressing those who are rich and powerful, who might feel secure and immune from common fate due to their elevated position, asserting that even this esteemed status provides no immunity from the universal reality of death. It powerfully underscores the transient nature of all earthly distinctions and achievements when confronted with eternity.
How does this verse relate to the rest of Psalm 49?
Answer: Psalms 49:12 is a pivotal and climactic summary statement within the broader message of Psalm 49. The psalm begins by inviting all people to hear profound wisdom concerning the futility of trusting in riches (verses 1-4). Verses 5-11 then elaborate on the folly of the wealthy who boast in their abundance but are utterly incapable of redeeming themselves or their loved ones from the clutches of death. Verse 12 then delivers the blunt, inescapable conclusion: even the most honored and affluent person is ultimately mortal, sharing the same physical end as the animals. This stark pronouncement serves as the ultimate indictment of earthly trust, setting the stage for the crucial turning point in verses 13-15, where the psalmist contrasts the perishing fate of the foolish, who trust in their wealth, with the glorious hope of the righteous, whom God Himself will redeem from the power of the grave. Thus, verse 12 amplifies the subsequent revelation of hope found only in God.
CHRIST-CENTERED FULFILLMENT
While Psalm 49:12 starkly highlights the universal mortality of humanity, including those "in honour," and their shared fate with "beasts that perish," its ultimate Christ-centered fulfillment lies in the triumphant victory of Jesus over the very death and perishing it describes. Humanity's shared biological fate with the animal kingdom underscores the profound consequence of sin, which brought death into the world, leading all to perish. However, Jesus, the Lamb of God who takes away the sin of the world, entered this realm of mortality not to be permanently silenced by it, but to conquer it definitively. His perfect life, sacrificial death on the cross, and glorious resurrection fundamentally alter the "perishing" fate for all who believe. He is the one who, though existing in the "form of God," humbled Himself to become obedient to death, even death on a cross, and was therefore highly exalted by God. Through Him, the "honour" that "abideth not" is replaced by an eternal weight of glory and a living hope that transcends the grave. Jesus' resurrection is the definitive answer to the psalm's somber pronouncement, demonstrating that true honor, lasting security, and eternal life are found not in earthly possessions or status, but in Him who has the keys of death and Hades, offering redemption from the power of the grave and a glorious, imperishable future with God.