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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?
He uses “this” as a demonstrative, meaning, Such behavior is responsible for their troubles, and their heedless enjoyment of God’s good things inevitably brings down on them God’s punishment.… Even when those forebears who were in receipt of riches suffer retribution and just punishment from God, people after them do not come to their senses; on the contrary, they are pleased with the words and actions of the others and hasten to imitate them, acting in similar fashion regarding wealth and the good things of this life, giving too little heed to virtue to be brought around by the punishment of their predecessors.
"This their own way is an offense to them" [Psalm 49:13]. Be it an offense to them, not to you. But when will it be so to you too? If you think such men to be blessed. If you perceive that they be not blessed, their own way will be an offense to themselves; not to Christ, not to His Body, not to His members. "And afterwards they shall bless with their mouth." What means, "Afterwards they shall bless with their mouth"? Though they have become such, that they seek nothing but temporal goods, yet they become hypocrites: and when they bless God, with lips they bless, and not with heart. Christians like these, when to them eternal life is commended, and they are told, that in the name of Christ they ought to be despisers of riches, do make grimaces in their hearts: and if they dare not do it with open face, lest they blush, or lest they should be rebuked by men, yet they do it in heart, and scorn; and there remains in their mouth blessing, and in their heart cursing.
The Second Part.
Those boast of the abundance of their riches who love their riches in such a way that they place their ultimate happiness in them. They trust in their own strength who scorn riches in such a way that they attribute this contempt to their own strength. Both types are proud; the former, because they trust in their wealth, not in God; the latter, because they wish to attribute the fact that they spurn riches to themselves, not to God; the former, because they love badly that which cannot be loved well; the latter because they do not spurn well that which can be spurned well; and for this reason, the former do evil badly, the latter do good badly.
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SUMMARY
Psalms 49:13 delivers a stark spiritual indictment, declaring that the life path chosen by those who trust in worldly wealth is inherently "folly." This profound misjudgment is tragically perpetuated across generations, as their descendants not only observe but actively "approve" and embrace the same misguided philosophies and values, despite the undeniable reality of mortality. The concluding "Selah" serves as a solemn invitation for the reader to pause and deeply contemplate this enduring cycle of spiritual blindness and the true source of lasting value.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 49:13 employs several powerful literary devices to convey its profound message. Irony is central to the verse, as those who are seemingly successful, powerful, and wise in their own eyes (the rich) are paradoxically declared to be living in "folly." Their entire "way" or life's conduct is inherently foolish from a divine perspective. An implicit contrast is drawn between the psalmist's divinely inspired perspective and the shortsighted, worldly perspective of the rich. The phrase "their way" functions as a metonymy, where the chosen path of life represents their entire lifestyle, philosophy, and set of values. Similarly, the "sayings" of their posterity stand for the entire worldview and values they uncritically inherit and endorse. Finally, the inclusion of Selah acts as a powerful rhetorical device, transcending its musical instruction to become a deliberate call for the audience to pause, reflect, and internalize the weighty, sobering truth presented, thereby emphasizing the profound nature of the observation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 49:13 powerfully articulates a core biblical truth: the inherent folly of placing ultimate trust in anything other than God. It underscores the vanity and ultimate powerlessness of human endeavors, particularly the accumulation of wealth, when pursued as an end in itself or as a source of security against the inevitable reality of death. This verse highlights the spiritual blindness that can afflict individuals and be tragically passed down through generations, where the crucial lessons of mortality are ignored in favor of fleeting material pursuits. The psalm consistently points to the ultimate equality of all before God in death, regardless of earthly status or possessions, and subtly contrasts this with the true, eternal redemption and hope found only in the Lord, which transcends the grave.
REFLECTION AND APPLICATION
Psalms 49:13 serves as a timeless and convicting mirror, inviting us to critically examine the true foundations of our own security, significance, and values. Do we, like the "posterity" described in the psalm, uncritically "approve" and perpetuate the "sayings" and philosophies of a world that often prioritizes material gain, fleeting status, and self-sufficiency above all else? This verse profoundly challenges us to break free from inherited patterns of spiritual blindness and to cultivate a discerning heart that recognizes the transient nature of all earthly possessions and achievements. True wisdom lies not in accumulating vast wealth or striving to build an enduring earthly legacy, but in aligning our lives with eternal truths, placing our ultimate trust in God alone, and investing in what truly lasts beyond the grave. It compels us to consider what legacy we are building and what "sayings" we are passing on to future generations—will it be the "folly" of trusting in riches, or the enduring wisdom of faith, humility, and devotion to God?
Questions for Reflection
FAQ
What does "Selah" mean in the context of Psalms 49:13?
Answer: "Selah" is a Hebrew word found frequently in the Psalms and the book of Habakkuk, typically understood as a musical or liturgical instruction, possibly indicating a pause, an instrumental interlude, or a change in tempo or emphasis. In the context of Psalms 49:13, it serves a profound rhetorical purpose. It acts as an exclamation mark, urging the reader to pause and deeply reflect on the weighty truth just presented: the tragic folly of those who trust in wealth and the generational perpetuation of this spiritual blindness. It's a call to meditate on the ultimate vanity of earthly pursuits and the urgent need to seek true, divine wisdom.
Does this verse condemn all wealth or rich people?
Answer: No, this verse, and the psalm as a whole, does not inherently condemn wealth itself or all wealthy individuals. Instead, it condemns the misplaced trust placed in wealth as a source of ultimate security, salvation, or enduring significance. The "folly" lies in the misguided confidence that riches can protect one from death or secure one's eternal destiny. The psalm contrasts this with the true hope and redemption found in God, emphasizing that even the rich and powerful are ultimately equal before the grave, leaving all their possessions behind (as seen in Psalms 49:10). The issue is the heart's posture towards wealth—whether it is served as a god, becoming an idol that promises what only God can deliver, or whether it is stewarded in light of God's sovereignty and eternal purposes.
CHRIST-CENTERED FULFILLMENT
Psalms 49:13, with its stark portrayal of the "folly" of trusting in wealth and the generational perpetuation of this error, finds its ultimate fulfillment and radical reversal in the person and work of Jesus Christ. While the psalm laments humanity's inherent inability to "redeem his brother, nor give to God a ransom for him" (Psalms 49:7), Christ is the unique and divine one who did provide the ultimate and sufficient ransom, not with "perishable things like silver or gold, but with the precious blood of Christ, a lamb without blemish or spot" (1 Peter 1:18-19). The "folly" of the rich, who believe their accumulated wealth can secure their future or grant them immortality, stands in stark contrast to the true wisdom found in Christ, who taught that "a person's life does not consist in the abundance of his possessions" (Luke 12:15). He consistently warned against the deceptive nature and spiritual dangers of riches, famously stating that it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God (Mark 10:25). In Christ, the generational curse of trusting in worldly "sayings" and values is decisively broken; His teachings call us to store up "treasures in heaven, where moths and vermin do not destroy, and where thieves do not break in and steal" (Matthew 6:20). He is the true wisdom of God incarnate, and those who follow Him exchange the world's fleeting folly for the enduring, eternal riches of His kingdom (Colossians 2:3). Through Him, we gain an inheritance that is imperishable, undefiled, and unfading, kept in heaven (1 Peter 1:4).