Psalms 49:1

PSALM 49

A BLESSED PROMISE OF ETERNAL LIFE

Here we have the Old Testament equivalent of the New Testament instructions against the folly of trusting in material riches. Christ's declaration that, "A man's life consisteth not in the abundance of his possessions," as well as his encounter with the Rich Young Ruler, and his parable of the Rich Fool, are doctrinally anticipated in this psalm.

Scholars refer to this psalm as `didactic,' a psalm loaded with teaching or instructions. In some of the psalms, the psalmist is (1) praising God; in others he is (2) prophesying; and in some he is (3) praying; but, "In this one, he is (4) preaching."[1]

In all discussions of the folly of trusting in riches, it should be pointed out that riches are a threatening temptation, not only to their possessors, but to the poor also. "The love of money is the root of all kinds of evil," as an apostle noted; and people who are without riches may inordinately desire them, covet them, and commit all kinds of wickedness in order to procure them. Thus, the scriptural warning to all men: (1) let not those who have riches inordinately glory in them or trust them; and (2) let not those of us who are poor inordinately desire them or sinfully seek to possess them.

Yes, there are some wonderful instructions here regarding the folly of trusting in earthly riches; but there is one verse that outweighs all the others in the psalm put together. It is Psalms 49:15.

"But God will redeem my soul from the power of Sheol; for He will receive me" (Psalms 49:15).

We have made this the title of the psalm. Everything else in it fades into the background, because the glory of this verse shines like the sun at perihelion.

We shall devote most of our attention to this verse, because it provides the answers, the eternal answers, to all of the great problems encountered in the lives of mortal men, including that of the perplexity arising from the inequalities between the wicked rich and the godly poor.

The date and occasion when the psalm was written are unknown, although the superscription that assigns it to the sons of Korah has caused some to suppose it was written in the times of David, or soon afterwards. Such questions are of little importance.

The organization of the psalm suggested by Addis is as follows.

I. The announcement that a great mystery is about to be revealed (Psalms 49:1-4).

II. The haughty boastfulness of wicked men trusting in untrustworthy riches (Psalms 49:5-8).

III. Those who trust in riches live as if they were immortal, but they all die (Psalms 49:9-12).

IV. Why such conduct is foolish, and why the hope of the godly is preferable (Psalms 49:13-15).

V. Fate of the wicked contrasted with that of the righteous (Psalms 49:16-20).[2]

Addis also identified Psalms 49:12,20 as a refrain and suggested that it would be appropriate to insert it again after Psalms 49:4,8, and Psalms 49:15, just as it already appears after Psalms 49:12 and Psalms 49:20.

Psalms 49:1-4

"Hear this, all ye peoples;

Give ear, all ye inhabitants of the world,

Both low and high,

Rich and poor together.

My mouth shall speak wisdom;

And the meditation of my heart shall be of understanding.

I will incline mine ear to a parable:

I will open my dark saying upon the harp."

"All ye peoples ... all ye inhabitants of the earth" (Psalms 49:1). Only a world-shaking truth, significant for every soul who ever lived on earth, could be entitled to such an introduction as this. The revelation of this great truth is not for Jews only, but for all men and all classes of peoples in the whole world.

"Both low and high, rich and poor together" (Psalms 49:2). Spurgeon suggested that all preaching should thus be directed to all ranks and divisions of mankind. "To suit our word for the rich alone is wicked sycophancy; and to aim at pleasing the poor alone is to act the part of a demagogue. Truth must be spoken so as to command the ear of all; and wise men seek to learn that acceptable style."[3]

"A parable ... I will open my dark saying" (Psalms 49:4). The `parable' and the `dark saying' here are the same thing, the truth announced in Psalms 49:15. "Both in Hebrew and in Greek, the words `parable,' and `proverb' are translated from the same word."[4] The meaning here is, "That the psalmist is inspired to make the pronouncement which he is about to utter."[5]

Thus we have three different words applicable to the earthshaking truth to be announced, namely, proverb, parable, and dark saying. We might even call it a riddle or a mystery.