TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Psalms 49:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.
I.He demands the attention of others to that which he was about to say (Psa 49:1, Psa 49:2):
Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Psa 62:9, Psa 62:11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Psa 49:3): My mouth shall speak of wisdom; what he had to say,
1.Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end.
2.It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Psa 19:14; Psa 45:1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.
II.He engages his own attention (Psa 49:4):
I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates,
1.That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves.
2.That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon.
3.That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa 50:4.
III.He promises to make the matter as plain and as affecting as he could:
I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others.
1.Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it.
2.Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.
IV.He begins with the application of it to himself, and that is the right method in which to treat of divine things.
We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (Psa 49:6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isa 8:12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil, Ecc 12:1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Psa 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Luk 21:26, Luk 21:28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.
Historical interpretation
Historical Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
He who is assembling and summoning all by the proclamation is the Paraclete, the Spirit of truth, who brings together through prophets and apostles those who are saved.… The sharing of the summons is a uniting in peace, so that those who were, up to this time, opposed to each other because of customs might, through gathering together, become habituated to each other in love.
In the very beginning of this psalm we hear the voice of the Lord of salvation inviting the Gentiles into his church. He calls on them to renounce error, to follow truth, to fulfill the duties of love and adoration. The hearts of these people were infected by the Serpent’s venom, passed down from generation to generation, and their inclination was toward sin. So long as they despair of pardon, they cannot be called back. But the Lord promises a remedy, and out of the greatness and kindness of his heart he freely assures them of forgiveness.… All, without exception, are invited to grace. Without having to pay any ransom money they are redeemed from sin, and they grasp the fruit of eternal life.
..."Hear ye these things, all you nations" [Psalm 49:1]. Not then you only who are here. For of what power is our voice so to cry out, as that all nations may hear? For Our Lord Jesus Christ has proclaimed it through the Apostles, has proclaimed it in so many tongues that He sent; and we see this Psalm, which before was only repeated in one nation, in the Synagogue of the Jews, now repeated throughout the whole world, throughout all Churches; and that fulfilled which is here spoken of, "Hear ye these words, all you nations."...Of whom you are: "With ears ponder, all you that dwell in the world." This He seems to have repeated a second time, lest to have said "hear," before, were too little. What I say, he says, "hear, with ears ponder," that is, hear not cursorily. What is, "with ears ponder"? It is what the Lord said, "he that has ears to hear, let him hear:" [Matthew 11:15] for as all who were in His presence must have had ears, what ears did He require save those of the heart, when He said, "he that has ears to hear, let him hear"? The same ears also this Psalm does smite. "With ears ponder, all you that dwell in the world." Perhaps there is here some distinction. We ought not indeed to narrow our view, but there is no harm in explaining even this view of the sense. Perhaps there is some difference between the saying, "all nations," and the saying, "all you that dwell in the world." For perchance he would have us understand the expression, "dwell in," with a further meaning, so as to take all nations for all the wicked, but the dwellers of the world all the just. For he does inhabit who is not held fast: but he that is occupied is inhabited, and does not inhabit. Just as he does possess whatever he has, who is master of his property: but a master is one who is not held in the meshes of covetousness: while he that is held fast by covetousness is the possessed, and not the possessor....
The voice of Christ alone, “without exception” calls all as one, rich and poor, noble and base. He invites all living on the earth, equally, as the opening of the psalm says, showing that he is to be feared by us on the evil day.
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Summary
Psalm 49:1 serves as a profound and urgent universal summons, inviting all humanity, regardless of their station or location, to give earnest and discerning attention to a vital message. This opening verse masterfully sets the stage for a wisdom teaching that will meticulously unpack the transient nature of earthly wealth, the inevitability of mortality for all, and the ultimate futility of trusting in anything other than divine truth. It is a compelling invitation to shift focus from fleeting worldly concerns to enduring eternal realities, prompting a deep consideration of where true security and lasting value are genuinely found.
Context
Literary Context
Psalm 49 initiates a distinct section within the Psalter, often categorized as a wisdom Psalm. Its superscription, "To the chief Musician, A Psalm for the sons of Korah," immediately identifies its liturgical function and its esteemed authorship within the Temple tradition. Following this broad, universal summons in verse 1, the Psalm swiftly transitions into its core theme: the stark contrast between the deceptive allure of material riches and the shared, inescapable reality of death for all humanity, irrespective of their earthly status. The subsequent verses, such as Psalms 49:6-10, vividly illustrate the folly of trusting in wealth, emphasizing that riches cannot ransom a soul from the grave. This universal address prepares a diverse audience for a message that transcends national or social boundaries, speaking directly to the universal human condition and the profound search for enduring truth and security.
Historical & Cultural Context
The designation "To the chief Musician" points to the Psalm's intended use in ancient Israelite Temple worship, indicating it was to be performed under the direction of the choirmaster or music director. The "sons of Korah" were a prominent Levitical guild, renowned for their significant contributions to Temple music, liturgy, and gatekeeping duties. Their compositions, which include deeply spiritual and theologically rich Psalms like Psalm 42 and Psalm 84, often express profound spiritual longing and theological insight. The Psalm's expansive address to "all ye people" and "all ye inhabitants of the world" reflects a broader wisdom tradition prevalent in the ancient Near East and within Israel (e.g., the book of Proverbs), which sought to articulate universal truths applicable to all of humanity, not just a specific covenant community.
Key Themes
The foundational theme introduced in Psalm 49:1 is the Universal Summons to Wisdom. The double imperative, "Hear this" and "give ear," powerfully underscores the Urgency and Importance of the message that is about to unfold. This emphatic call signals that the subsequent revelation is a vital truth demanding not just casual hearing, but deep, contemplative consideration. This universal appeal highlights the concept of Divine Wisdom for All, asserting that the profound truths concerning wealth, mortality, and eternal security are not exclusive to a select few but are intended for every individual who seeks understanding. It masterfully sets the stage for the Psalm's central contrast between the fleeting nature of worldly security and the enduring reality of divine truth, a theme deeply resonant throughout much of biblical wisdom literature, particularly in texts like Ecclesiastes 1:2-3, which laments the vanity of earthly pursuits.
Exposition and Analysis
Key Word Analysis
This imperative verb is a direct and forceful command to listen. In biblical usage, shâmaʻ often implies more than just auditory perception; it carries the weight of attention, comprehension, and often, obedience. Here, it demands an initial, general reception and acknowledgment of the message being proclaimed.
This second imperative intensifies the command to listen. While shâmaʻ calls for general hearing, ʼâzan suggests a deeper, more attentive, and discerning form of listening. It literally means "to broaden out the ear," implying a posture of careful consideration, pondering, and internalizing the message. It moves beyond mere reception to active engagement and understanding.
This noun, used in the phrase "inhabitants of the world," refers to life as a fleeting portion of time, and by extension, the world as transient. This subtle nuance in the opening verse is highly significant, as it immediately foreshadows the Psalm's central theme concerning the temporary nature of human life and the ultimate futility of trusting in temporary, earthly possessions. It sets a somber, yet profound, tone for the wisdom that follows.
Verse Breakdown
"¶ To the chief Musician, A Psalm for the sons of Korah."
This superscription serves as an authoritative and informative heading, providing crucial details about the Psalm's origin and intended function. It identifies the Psalm as a sacred composition, likely intended for musical performance and spiritual instruction within the context of Temple worship, authored by the esteemed Levitical guild of the sons of Korah. This introduction immediately lends the subsequent message a sense of divine authority and liturgical significance.
"Hear this, all [ye] people;"
This clause issues the initial, broad command to listen, directed expansively to "all people." The Hebrew term for "people" (עַמִּים) here often refers to the nations or gentiles, emphasizing that the message is not confined to a specific nation or covenant community but possesses universal applicability. It is a foundational call to attention, signaling that what follows is of paramount importance for everyone.
"give ear, all [ye] inhabitants of the world:"
This second imperative intensifies and expands the preceding command, broadening the audience even further to "all inhabitants of the world." The repetition, coupled with the expanded scope, powerfully underscores the critical importance and universal relevance of the wisdom about to be imparted. It sets the stage for a teaching that confronts fundamental human dilemmas concerning life, death, and material possessions, asserting its pertinence to every individual across all generations and geographies.
Literary Devices
Psalm 49:1 masterfully employs several literary devices to establish its authoritative tone and universal scope. The most prominent is Parallelism, specifically a form of synonymous or intensifying parallelism, evident in the pairing of "Hear this, all ye people" with "give ear, all ye inhabitants of the world." This repetition, with its slight yet significant variation, not only reinforces the imperative command to listen but also expands its reach, emphasizing the truly global nature of the message. The consistent use of the Imperative Mood in "Hear" and "give ear" conveys a profound sense of urgency and divine authority, demanding immediate and focused attention from the entire audience. Furthermore, the expansive address to "all ye people" and "all ye inhabitants of the world" functions as Universalism, highlighting that the profound truths contained within the Psalm are not culturally or nationally bound but speak directly to the shared human experience across all generations and geographies. The Superscription itself acts as a crucial literary device, providing essential contextual information regarding authorship and liturgical function, thereby framing the Psalm as a divinely ordained and authoritative piece of wisdom.
Theological and Thematic Connections
Psalm 49:1's universal summons underscores a profound theological truth: God's wisdom and His ultimate message are not exclusive to one nation or people group but are intended for all humanity. This opening declares that the truths concerning life, death, wealth, and eternal security are universally relevant and accessible to anyone willing to listen. It reflects God's sovereign concern for all His creation and His desire for all to understand the path to true blessedness, which transcends the fleeting allure of worldly possessions. This call to "hear" and "give ear" is an invitation to engage with divine revelation, recognizing that ultimate wisdom comes from above and speaks to the deepest human questions, offering a perspective that reorients human values toward the eternal.
Reflection and Application
In a world saturated with competing voices, relentless distractions, and the pervasive pursuit of material gain, Psalm 49:1 stands as a timeless and urgent call to attention. The dual command to "hear this" and "give ear" challenges us to pause amidst the clamor and intentionally attune ourselves to divine wisdom, particularly concerning matters of true value, the certainty of mortality, and the bedrock of eternal hope. We are constantly bombarded with messages that promise security, fulfillment, and happiness through accumulating wealth, achieving status, or indulging in fleeting pleasures. This verse profoundly prompts us to discern which voices truly offer lasting truth and to cultivate a posture of deep, reflective listening to God's Word. It encourages us to consciously shift our focus from the temporary and perishable to the eternal and incorruptible, recognizing that the wisdom offered here provides a liberating and transformative perspective on life's deepest questions, ultimately guiding us toward an eternal perspective that fundamentally redefines success, security, and true blessedness.
Questions for Reflection
FAQ
Why does the Psalm begin with such a universal address?
The Psalm begins with a universal address ("all ye people; give ear, all ye inhabitants of the world") to powerfully emphasize that the profound wisdom it contains is not limited to the covenant people of Israel but is relevant and imperative for all humanity. The message that follows—concerning the ultimate futility of trusting in earthly wealth and the shared, inescapable reality of mortality—deals with fundamental human concerns that transcend cultural, national, or socioeconomic boundaries. It positions the Psalm as a universal wisdom teaching, inviting everyone to deeply consider where true security and lasting value are found, a theme echoed in other wisdom literature, such as Proverbs 8:1-4.
What is the significance of the "sons of Korah" in the superscription?
The "sons of Korah" were a prominent Levitical family, highly esteemed for their significant roles as temple musicians, singers, and gatekeepers in ancient Israel's worship. Their inclusion in the superscription indicates that this Psalm originated from a guild of professional worship leaders and composers, lending it considerable authority, spiritual depth, and liturgical significance. Their Psalms, such as Psalm 84 or Psalm 87, often express deep theological insights, profound spiritual longing, and a fervent focus on God's presence and sovereignty. Their authorship suggests that Psalm 49 is not merely human philosophy but a divinely inspired wisdom teaching intended for communal worship, spiritual formation, and profound instruction.
Christ-Centered Fulfillment
Psalm 49:1's universal summons to "hear this" and "give ear" finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, who is the very embodiment of divine wisdom. The Old Testament's call for all people to listen to God's truth culminates in the New Testament's glorious proclamation of the Gospel to "every creature" and "all nations." Jesus, as the incarnate Word of God, is the one to whom all are definitively called to listen, for in Him are "hidden all the treasures of wisdom and knowledge" (Colossians 2:3). His perfect life, atoning death, and victorious resurrection provide the definitive and eternal answer to the very questions of mortality, true wealth, and lasting security that Psalm 49 so urgently addresses. The universal call to attention in this Psalm powerfully foreshadows the Great Commission, where Christ commands His disciples to "go therefore and make disciples of all nations" (Matthew 28:19), extending the divine invitation to hear and believe to the uttermost ends of the earth. The "Lamb of God who takes away the sin of the world" (John 1:29) is the ultimate object of this universal summons, offering eternal life, true spiritual riches, and an imperishable inheritance that infinitely surpass any fleeting earthly possessions or temporary securities.