TRV
Translation
King James Version
Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
Complete Jewish Bible
Why should I fear when the days bring trouble, when the evil of my pursuers surrounds me,
American Standard Version
Wherefore should I fear in the days of evil, When iniquity at my heels compasseth me about?
World English Bible Messianic
Why should I fear in the days of evil, when iniquity at my heels surrounds me?
Geneva Bible (1599)
Wherefore should I feare in the euil dayes, when iniquitie shall compasse me about, as at mine heeles?
Young's Literal Translation
Why do I fear in days of evil? The iniquity of my supplanters doth compass me.
In the KJVVerse 14,654 of 31,102
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Commentary on Psalms 49 verses 1–5
1 ¶ To the chief Musician, A Psalm for the sons of Korah. Hear this, all ye people; give ear, all ye inhabitants of the world:
2 Both low and high, rich and poor, together.
3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.
4 I will incline mine ear to a parable: I will open my dark saying upon the harp.
5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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John ChrysostomAD 407
COMMENTARY ON THE PSALMS 49:3-4
It strikes many people, in fact, as extremely strange and intriguing to say there is nothing to fear in the troubles of life. What, therefore, should I fear, he asks, in the evil day? One thing only, the risk of the lawlessness of my way and my life surrounding me.… Those who fear it will never fear anything else; instead, they will mock the goods of this life and scorn its troubles, that fear alone making their mind tremble. Nothing, you see, nothing else is fearsome for the person possessed of this fear, not even death, the very acme of fearsome things apart from this alone.… The person afraid only of that, and of nothing else, will be like an angel; there is, in fact, nothing else to be afraid of, if one fears that, as one should fear it—just as the one not fearing it is exposed to many fearsome things.
Augustine of HippoAD 430
Exposition on Psalm 49
And what has he said? "And wherefore shall I fear in the evil day? The iniquity of my heel shall compass me" [Psalm 49:5]. He begins something obscurely. Therefore he ought the rather to fear if the iniquity of his heel shall compass him. Nay, for let not man fear, he says, who has not power to escape. For example, he who fears death, what shall he do to escape death? Let him tell me how he is to escape what Adam owes, he who is born of Adam. But let him consider that he is born of Adam, and has followed Christ, and ought to pay what Adam owes, and obtain what Christ has promised. Therefore, he who fears death can no wise escape: but he who fears the damnation which the ungodly shall hear, "Go ye into everlasting fire," [Matthew 25:41] has an escape. Let him not fear then. For why should he fear? Will the iniquity of his heel compass him? If then he avoid "the iniquity of his heel," and walk in the ways of God, he shall not come to the evil day: the evil day, the last day, shall not be evil to him....Now while they live, let them take heed to themselves, let them put away iniquity from their heel: let them walk in that way, let them walk in the way of which He says Himself, "I am the way, the truth, and the life:" [John 14:6] and let them not fear in the evil day, for He gives them safety who became "The Way." Therefore let them avoid the iniquity of their heel. With the heel a man slips. Let your Love observe. What was said by God to the Serpent? "She shall mark your head, and you shall mark her heel." The devil marks your heel, in order that when you slip he may overthrow you. He marks your heel, do thou mark his head. What is his head? The beginning of an evil suggestion. When he begins to suggest evil thoughts, then you thrust him away before pleasure arises, and consent follows; and so shall you avoid his head, and he shall not grasp your heel. But wherefore said He this to Eve? Because through the flesh man does slip. Our flesh is an Eve within us. "He that loves his wife," he says, "loves himself." What means "himself"? He continues, and says, "For no man ever yet has hated his own flesh." [Ephesians 5:28-29] Because then the devil would make us slip through the flesh, just as he made that man Adam to slip, through Eve; Eve is bidden to mark the head of the devil, because the devil marks her heel. "If then the iniquity of our heel shall compass us, why fear we in the evil day," since being converted to Christ we are able not to do iniquity; and there will be nothing to compass us, and we shall joy and not sorrow in the last day?
Theodoret of CyrusAD 458
COMMENTARY ON THE PSALMS 49:5
I fear and dread the day of retribution, on which the righteous Judge will repay everyone according to their works. Now, aware of this, keep such fear before your eyes in your own case.… But if you were to inquire why I am afraid, listen closely: it is an evil day, about which countless declamations are made in the inspired Scriptures. The cause of my fear is the life of lawlessness, through which I strayed from the straight and narrow.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalms 49:5 poses a profound rhetorical question, challenging the very essence of fear in the face of overwhelming adversity or the pervasive presence of evil. The psalmist asks why he, or indeed any person, should succumb to dread during "days of evil" when "the iniquity of my heels shall compass me about," thereby setting the stage for the psalm's central argument: that true security, lasting hope, and ultimate redemption are found not in fleeting worldly wealth or human strength, but in divine wisdom and God's sovereign power to deliver from the grave.
CONTEXT
Literary Context: Psalm 49 is classified as a maskil, an instructional wisdom psalm, designed to impart deep theological truth. It begins with a universal invitation to listen to its profound message, addressing all inhabitants of the world, rich and poor alike (Psalms 49:1-4). Verse 5 introduces the central tension and paradox of the psalm: the human inclination to fear when surrounded by trouble or the oppressive consequences of sin. This rhetorical question serves as the launching point for the psalm's subsequent exposition, which meticulously contrasts the inevitable doom and ultimate futility of those who trust in their material wealth with the enduring hope and ultimate redemption God provides for the righteous from the power of Sheol (Psalms 49:15). The question of fear, therefore, is answered by the psalm's unfolding revelation of divine wisdom and ultimate deliverance.
Historical & Cultural Context: The composition of Psalm 49 likely reflects a period when the righteous observed the wicked prospering, accumulating significant wealth and influence, while they themselves might have faced hardship, oppression, or social marginalization. In ancient Near Eastern societies, a simplistic worldview often equated material prosperity with divine favor and suffering with divine displeasure. Psalm 49 directly confronts and dismantles this superficial understanding, asserting that worldly success is fleeting and offers no ultimate defense against the universal reality of death. The "days of evil" represent a common human experience of adversity, moral decay, or persecution, while the "iniquity of my heels" can point to the pervasive nature of sin, whether the personal consequences of one's own actions or, more likely given the psalm's focus, the malicious actions and pervasive influence of one's enemies.
Key Themes: A predominant theme woven throughout Psalm 49 is the profound futility of relying on riches for security, redemption, or an extension of life. The psalmist explicitly declares that wealth cannot ransom a soul or grant immortality, highlighting its ultimate impotence in the face of death (Psalms 49:6-9). The psalm underscores the inescapable reality that all humanity, irrespective of their social status, wisdom, or accumulated wealth, will inevitably face death and descend to Sheol (Psalms 49:10-12). Despite this grim universal reality, the psalmist articulates a profound and distinctive hope in God's power to redeem the righteous from the power of Sheol (Psalms 49:15). This divine intervention provides the ultimate and comprehensive answer to the question posed in Psalms 49:5, offering a foundation for security and peace that transcends the grave and the fleeting nature of earthly existence.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 49:5 powerfully employs Rhetorical Question ("Wherefore should I fear?") to deeply engage the reader and compel them to consider the profound reasons for hope that transcend immediate circumstances. This device implies that, from a divine and wise perspective, there is, in fact, no valid reason for such fear. The phrase "the iniquity of my heels" utilizes a subtle form of Personification, attributing to the abstract concept of "iniquity" an active, pursuing quality, as if it were a tangible entity tracking or following the psalmist. Furthermore, the vivid imagery of this iniquity being able to "compass me about" functions as a potent Metaphor of encirclement and being overwhelmed, evoking a powerful sense of siege or entrapment. These literary techniques combine to vividly portray the challenging and oppressive circumstances while simultaneously setting up the psalmist's confident defiance and the psalm's ultimate message of divine deliverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse introduces a fundamental theological theme: the confrontation of human fear with divine truth and wisdom. It challenges the believer to look beyond the immediate and often overwhelming circumstances of "days of evil" and the pervasive "iniquity" that seems to surround them, to find a deeper, unshakable security rooted in God's sovereign power and His ultimate plan of redemption. The psalmist's rhetorical question is not born of naive optimism but of a profound wisdom that understands the temporary nature of worldly power and the eternal, unfailing nature of God's deliverance. It anticipates the New Testament call to peace and unwavering trust in God amidst trials, reminding us that our ultimate hope transcends the limitations, threats, and anxieties of this fallen world, grounding our peace in God's eternal purposes.
REFLECTION AND APPLICATION
Psalms 49:5 offers a profound and liberating challenge to our natural human inclination to fear when confronted with adversity, the apparent triumph of evil, or the consequences that seem to pursue us relentlessly. It invites us to pause and critically examine the validity of our anxieties, prompting us to consider a higher, divine truth that reorients our perspective. For believers, this verse serves as a powerful reminder that our ultimate security and enduring hope reside not in the fleeting conditions of this world, nor in our own limited ability to avoid trouble, but in the steadfast character and redemptive power of God. It encourages a posture of courageous faith, trusting that even when surrounded by "days of evil" or the "iniquity" that seeks to overwhelm, God's sovereign plan and ultimate deliverance provide an unshakable foundation for peace. This calls us to cultivate a spiritual perspective that looks beyond immediate circumstances to the eternal promises of God, finding rest and courage in His unfailing presence and ultimate victory.
Questions for Reflection
FAQ
What does "the iniquity of my heels" specifically mean?
Answer: This phrase is rich with meaning and has been interpreted in a few significant ways. Within the overarching context of Psalm 49, which sharply contrasts the righteous with the wicked and their ultimate destinies, it most powerfully refers to the pervasive evil and malicious schemes of wicked individuals who "dog one's steps," pursuing and surrounding the righteous. It can also carry a secondary sense of the consequences of one's own past actions catching up, or the general evil that seems to follow and encompass humanity. The "my" can be understood as a general human experience, as the psalmist is speaking to all people in Psalms 49:1-4, expressing a universal human predicament in a world marred by sin.
Why is the psalmist asking a question rather than making a direct statement?
Answer: The use of a rhetorical question ("Wherefore should I fear?") is a powerful and deliberate literary device. It is not posed to elicit information but rather to make a forceful assertion by inviting the listener to conclude that there is, in fact, no valid reason for fear from a divine and wise perspective. It serves to deeply engage the reader, provoke profound thought, and meticulously set up the entire psalm as a comprehensive answer to this fundamental question. The psalm then proceeds to reveal the liberating wisdom that contrasts the fleeting nature of worldly wealth with God's ultimate and enduring redemption (Psalms 49:15), thereby providing the ultimate foundation for fearless living.
CHRIST-CENTERED FULFILLMENT
Psalms 49:5, with its defiant rhetorical question against fear in the face of overwhelming evil, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The psalmist's unique hope for redemption from Sheol (Psalms 49:15) is fully realized and brought to fruition in Christ's decisive victory over death and the grave. When Jesus faced the ultimate "days of evil" in His passion and crucifixion, and was indeed "compassed about" by the iniquity of a fallen world and the sins of humanity, He did not succumb to fear but willingly laid down His life, trusting completely in His Father's sovereign plan (John 10:17-18). His glorious resurrection is the definitive, triumphant answer to the psalmist's question, demonstrating unequivocally that death and evil have no final power over those who are united with Him (1 Corinthians 15:54-57). Through Christ, believers are empowered to live without paralyzing fear, knowing that He has definitively overcome the world and its trials (John 16:33) and that nothing, absolutely nothing, can separate them from the unfailing love of God revealed in Him (Romans 8:38-39). He is the true wisdom that delivers from the folly of trusting in fleeting things and grants eternal security and an imperishable hope.