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.
Both rich and poor together are called to a single vocation and invited to a certain humility and equality. The rich are not to turn up their noses at the poor, and the poor are not to be jealous of the rich. One grace joins both together. The Lord, though he was rich, became poor, so as to be Savior of poor and rich alike.
The inspired author is now on the point of telling us some great and ineffable truths. I mean, he would not have summoned those in all parts of the earth to listen, nor would he have set up the gallery of the world, were he not about to utter something great and famous and worthy of a gathering of such magnitude.… So since he called together the whole race to a hearing, let us too assuredly attend, and see what the psalmist wishes to say, this champion of the whole human race.
And again he says, "both all you earthborn, and sons of men" [Psalm 49:2]. The expression "earthborn" refers to sinners; the expression "sons of men" to the faithful and righteous. You see then that this distinction is observed. Who are the "earthborn"? The children of the earth. Who are the children of the earth? They who desire earthly inheritances. Who are the "sons of men"? They who appertain to the Son of Man. We have already before explained this distinction to your Sanctity, and have concluded that Adam was a man, but not the son of man; that Christ was the Son of Man, but was God also. For whosoever pertain to Adam, are "earthborn:" whosoever pertain to Christ, are "sons of men." Nevertheless, let all hear, I withhold my discourse from no one. If one is "earthborn," let him hear, because of the judgment: another is a "son of man," let him hear for the kingdom's sake. "The rich and poor together." Again, the same words are repeated. The expression "rich" refers to the "earthborn;" but the word "poor" to the "sons of men." By the "rich" understand the proud, by the "poor" the humble....He says in another Psalm, "The poor shall eat and be satisfied." How has he commended the poor? "The poor shall eat and be satisfied." What eat they? That Food which the faithful know. How shall they be satisfied? By imitating the Passion of their Lord, and not without cause receiving their recompense. "The poor shall eat and be satisfied, and they shall praise the Lord who seek Him." What of the rich? Even they eat. But how eat they? "All the rich upon the earth have eaten and worshipped." He said not, "Have eaten and are satisfied;" but, "have eaten and worshipped." They worship God indeed, but they will not display brotherly humaneness. These eat and worship; those eat and are filled: yet both eat. Of the eater what he eats is required: let him not be forbidden by the distributor to eat, but let him be admonished to fear him who does require his account. Let these words then be heard by sinners and righteous, nations, and those who inhabit the world, "earthborn and sons of men, the rich and the poor together:" not divided, not separated. That is for the time of the harvest to do, the hand of the winnower will effect that. [Matthew 3:12] Now together let rich and poor hear, let goats and sheep feed in the same pasture, until He come who shall separate the one on His right hand, the other on His left. [Matthew 25:32] Let them all hear together the teacher, lest separated from one another they hear the voice of the Judge.
All people, listen to my words, city dwellers and country people, more refined and more rustic, all in common and also individuals.… Let nature in general hear my words, and each one reap the benefit for themselves.… Let those abounding in wealth and those caught up in poverty accept the exhortation alike, the word of instruction respecting no difference between wealth and poverty.
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Summary
Psalms 49:2 serves as a foundational declaration within a wisdom psalm, establishing the universal scope of the profound truth the psalmist is about to unveil. This verse asserts that the message concerning the fleeting nature of worldly prosperity and the ultimate equality of all humanity in the face of death is not exclusive to any social or economic stratum but is intended for every person, from the most humble to the most exalted, from the impoverished to the affluent, without exception. It sets the stage for a deep exploration of true security and lasting hope, contrasting them sharply with the deceptive allure of earthly wealth and status and underscoring the shared human condition before God.
CONTEXT
Exposition and Analysis
Key Word Analysis
The KJV "low" translates the Hebrew phrase beney adam, literally "sons of Adam" or "sons of man." This phrase refers to common humanity, ordinary people, signifying those of humble or undistinguished origin. It emphasizes the universal, shared human condition, highlighting the fragility and mortality inherent in all human beings, regardless of social standing.
The KJV "high" translates the Hebrew phrase beney ish, literally "sons of man" (though distinct from beney adam in nuance). This term often denotes individuals of distinction, nobility, or power. It refers to those in positions of influence, wealth, or high social status. The pairing with "low" (beney adam) creates a comprehensive spectrum, encompassing all social strata from the lowest to the highest.
This adverb emphasizes unity, simultaneity, and shared experience. From the root yachad, meaning "a unit," it powerfully underscores that the message of the psalm is for everyone collectively, and more importantly, that all these diverse groups share a common destiny—mortality—and a common inability to escape it through earthly means. It highlights the leveling effect of death and the universal need for divine wisdom.
Verse Breakdown
"Both low and high"
This initial pairing establishes the social breadth of the psalmist's intended audience. "Low" refers to the common person, the ordinary individual, while "high" denotes those of noble birth, power, or distinction. Together, they represent the entire spectrum of human society, from the most humble peasant to the most powerful king, indicating that the psalm's message transcends social hierarchy and applies to everyone regardless of their perceived standing.
"rich and poor"
This second pairing focuses on the economic dimension of humanity. "Rich" denotes those possessing significant material wealth, while "poor" refers to the needy, the destitute, or the economically disadvantaged. This clause further expands the universal address, ensuring that no one, regardless of their financial standing, is excluded from hearing and internalizing the psalm's vital truth about the limitations of earthly possessions.
"together"
This concluding word serves as a powerful unifying element. It emphasizes that despite the vast social and economic differences between "low and high, rich and poor," they are all united in their shared humanity, their common vulnerability to death, and their collective need for the wisdom that the psalmist is about to impart. It prefigures the psalm's ultimate conclusion that death is the great equalizer, rendering all earthly distinctions meaningless in its presence.
Literary Devices
The verse "Both low and high, rich and poor, together" masterfully employs several literary devices to convey its universal scope. Merism is prominently featured, where two contrasting parts ("low and high," "rich and poor") are used to represent the whole. This technique effectively encompasses every individual within the human experience, from one extreme to the other, leaving no one outside the addressed audience. Furthermore, Antithesis is evident in the pairing of "low" with "high" and "rich" with "poor," creating a stark contrast that highlights the diversity of humanity while simultaneously setting the stage for the psalm's central argument about the ultimate equality that transcends these earthly distinctions. The repetition of these contrasting pairs also lends a sense of Parallelism, reinforcing the comprehensive nature of the psalmist's call and the universal applicability of the wisdom to follow.
Theological and Thematic Connections
Psalms 49:2 lays the groundwork for a profound theological truth: all humanity stands on equal footing before God, particularly in the face of mortality. This verse dismantles any illusion that earthly status or wealth can provide an escape from the ultimate realities of life and death. It underscores the biblical principle that God's truth and judgment are universal, applicable to every soul regardless of their societal standing or material possessions. The psalm's message challenges human pride and self-reliance, redirecting focus from fleeting earthly achievements to eternal realities. It reminds us that true security and lasting hope are found not in what we accumulate but in our relationship with the divine, a message that resonates throughout Scripture and calls all people to humble themselves before their Creator.
Reflection and Application
Psalms 49:2 serves as a powerful and humbling reminder that the profound truths of God's Word are not exclusive to any particular demographic but are universally applicable and urgently necessary for every human being. In a world often obsessed with distinctions of wealth, status, and social influence, this verse calls us to dismantle the artificial barriers we erect between people and to recognize the shared humanity and common destiny that binds us all. It challenges us to examine our own values: do we prioritize fleeting earthly achievements and possessions, or are we earnestly seeking the eternal wisdom and security that transcend the grave? For the believer, it fosters a deep sense of humility, reminding us that our standing before God is not based on our earthly accomplishments but on His grace. It also compels us to share the liberating truths of the gospel with everyone, recognizing that the message of salvation is equally vital for the CEO and the homeless, for the celebrity and the marginalized, for the scholar and the unlearned.
Questions for Reflection
FAQ
Why does the psalmist emphasize such a broad audience ("low and high, rich and poor")?
The psalmist emphasizes such a broad audience to underscore the universal relevance and urgency of the message contained in Psalm 49. By explicitly naming "low and high, rich and poor," he ensures that no one can claim the message is not for them. This comprehensive address highlights that the core human struggles—the pursuit of security, the reality of death, and the question of ultimate value—are common to all, regardless of social standing or economic status. It sets the stage for the psalm's central argument that earthly distinctions are ultimately meaningless in the face of eternity and that true wisdom and salvation are universally needed. The call in Psalms 49:1 to "all you peoples" is immediately clarified by verse 2 to leave no doubt about the psalm's intended reach.
How does this verse relate to the rest of Psalm 49?
Psalms 49:2 functions as a foundational statement that frames the entire psalm. It establishes the universal audience for the profound wisdom that follows, which directly addresses the perplexing problem of the prosperity of the wicked. The psalm goes on to contrast the fleeting nature of wealth and the certainty of death for all, including the rich and powerful, with the enduring hope and deliverance found in God for the righteous. Verse 2 sets up this comparison by declaring that the truths about mortality and the vanity of earthly trust apply equally to "low and high, rich and poor." It prepares the reader for the psalm's core message that no amount of wealth can redeem a soul or avert death, as explicitly stated in Psalms 49:7-9, and that ultimately, "man in his pomp will not remain; he is like the beasts that perish" (Psalms 49:12).
Does this verse imply that wealth is inherently bad?
No, Psalms 49:2 does not imply that wealth is inherently bad. Rather, it sets the stage for the psalm's argument that wealth, in itself, offers no ultimate security, salvation, or escape from death. The psalm critiques the trust placed in wealth, the pride associated with it, and the illusion that it can buy eternal life or deliver one from judgment. The issue is not the possession of riches but the heart's posture towards them. The psalm's message is a warning against finding ultimate hope or identity in material possessions, which are fleeting, rather than in God, who is eternal. This aligns with other biblical teachings that warn against the dangers of loving money (1 Timothy 6:10) and the difficulty for the rich to enter the kingdom of God if they trust in their riches (Matthew 19:23-24).
Christ-Centered Fulfillment
Psalms 49:2, in its declaration of a universal audience for profound truth, finds its ultimate fulfillment in the person and work of Jesus Christ. He is the divine wisdom personified, whose message and sacrifice transcend all human distinctions of "low and high, rich and poor." The Gospel of Jesus Christ is uniquely and profoundly universal, offered to "whoever believes in him" (John 3:16). Jesus himself embodied the leveling effect of God's truth, coming not only for the righteous but for "sinners" (Mark 2:17), ministering to the marginalized and challenging the self-sufficiency of the wealthy and powerful. His incarnation meant humbling himself, taking on the form of a servant, and becoming poor so that through His poverty, we might become rich (Philippians 2:5-8 and 2 Corinthians 8:9). In Christ, the distinctions that divide humanity—whether social, economic, or ethnic—are ultimately dissolved, for in Him "there is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). He is the true and lasting "ransom" that no human wealth could ever provide, offering eternal life and deliverance from the grave to all who believe, regardless of their earthly standing (1 Timothy 2:5-6), thereby fulfilling the universal need for salvation that Psalm 49:2 implies.