All men are invited to receive

PSALM XLIX.

PSALM XLIX.

the lessons of wisdom.

"This Psalm," says Henry, "is a sermon, and so is the next. In most of the Psalms we have the penman praying or praising; in these we have him preaching; and it is our duty, in singing Psalms, to teach and admonish ourselves and one another. The scope and design of this discourse are to convince the men of this world of their sin and folly, in setting their hearts upon the things of this world, and so to persuade them to seek the things of a better world; as also to comfort the people of God in reference to their own troubles, and the grief that ariseth from the prosperity of the wicked." We have the preface, 1-4. We need not fear the wicked, 5. They cannot by their riches save either their friends or themselves from death, 6-10. They cannot secure happiness to themselves either in this world or the world to come, 11-14. He comforts good men against the fear of death, or of the prosperity of the wicked, 15–20.

To the chief Musician, A Psalm 'for the sons of

Korah.

A. M. 2991. HEAR this, all ye people; give ear, all ye inhabitants of the world:

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a

2 Both low and high, rich and poor toge

ther.

3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.

a

1 Or, of. Psalm lxii. 9.

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4 I will incline mine ear to a para- A. M. 2981. ble: 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?

6 They that trust in their wealth, and boast themselves in the multitude of their riches; 7 None of them can by any means redeem

b Psalm 1xxviii. 2; Matt. xiii. Job xxxi. 24, 25; Psalm lii. 7; lxii. 10; Mark x. 24; 1 Tim. 35. Psalm xxxviii. 4. vi. 17.

NOTES ON PSALM XLIX.

Verses 1, 2. Hear this, all ye people--Hebrew, all people, Jews or Gentiles: for this doctrine is not peculiar to those that are blessed with divine revelation; but even the light of nature bears witness to it, and all the inhabitants of the world are concerned in 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, rich and poor together-Whether you be men of obscure birth and meaner rank, or persons nobly descended, and in great authority; whether you abound in wealth, or are of the poorer class, you are all alike concerned to attend to my instruction.

the composition of this Psalm, he has made use of every art to render it worthy the subject.”—Dodd, and Warburton's Divine Legation.

Verse 5. Wherefore should I fear in the days of evil-Either, 1st, Of sin; when iniquities of all sorts abound, which is, in many respects, grievous and vexatious to good men. Or, 2d, Of misery; in times of great distress and calamity, either public or pri vate, when wicked men flourish, and good men are oppressed and persecuted. When the iniquity of my heels shall compass me about-That is, the violent and injurious practices of my ungodly and malicious enemies, who lay snares for my feet, and seek to trip up my heels, and cause me to fall into Verses 3, 4. My mouth shall speak of wisdom-I sin or into trouble. The words may, with proprishall not treat of trivial things, nor of those I have ety, be rendered, The iniquity of my supplanters ; but slightly considered; but about the most weighty for the word 'py, gnakeebai, rendered heels, may matters, which my mind hath greatly pondered. I be, and is, by some learned interpreters, taken for a will enrich your souls with wisdom, which is better participle of that verb which signifies to supplant, or than the wealth of the world, which you covet; and trip up the heels, or circumvent; from whence JaI will teach you how to direct all your actions aright cob had his name. And this character fitly agrees unto that scope at which you aim, the being happy. to David's enemies, who were not only very maliI will incline mine ear—I will hearken to what God cious, but also very deceitful and treacherous, as he by his Spirit speaks to me, and that I will now speak everywhere complains. This sense of the words, to you. To a parable-Which properly is an alle- the reader will observe, is favoured both by the Sygorical speech, but is often taken for an important,riac and Arabic interpreters; the former of whom and withal dark doctrine or sentence. I will open -I will not smother it in my own breast, but publish it to the world. My dark saying-So he calls the following discourse, because the thing in question ever hath been thought hard to be understood. "Much of the eastern wisdom consisted in the understanding of parables; and in the interpret ation of dark sayings or riddles: the mysterious cover to this kind of wisdom made it the most highprized accomplishment. And here, when the psalmist was to raise and engage the attention of his audience, he promises that he would speak of those things, in which the highest wisdom was supposed to consist: and, indeed, it must be confessed that, in

render the words, the iniquity of my enemies hath compassed me; and the latter thus, When mine enemies shall compass me about. The sense is also agreeable to the main scope of the Psalm, which is to comfort good men against that great trial and stumbling-block, the prosperity of the wicked, and the oppressions and afflictions of the righteous. Bishop Hare translates the verse, "Wherefore should I fear in the days of adversity, when the iniquity of those that lie in wait for me surrounds me?"

Verses 6-9. They, &c.-The psalmist, having said that good men had no sufficient cause of fear on account of what they might suffer from ungodly men, now proceeds to show that the ungodly had no rea

Vain expectations

e

PSALM XLIX.

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of rich men. A. M. 2981. his brother, nor give to God a ranson || shall continue for ever, and their A. M. 2981 for him; dwelling-places 2 to all generations; 8 (For the redemption of their soul is pre- they call their lands after their own names. cious, and it ceaseth for ever:) 12 Nevertheless man being in honour

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k

9 That he should still live for ever, and not abideth not: he is like the beasts that perish. see corruption.

h

10 For he seeth that wise men die, likewise the fool and the brutish person perish, i and leave their wealth to others.

m

13 This their way is their " folly: yet their posterity 3 approve their sayings. Selah.

14 Like sheep they are laid in the grave; death shall feed on them; and "the upright

11 Their inward thought is, that their houses || shall have dominion over them in the morn

Psa. xxxix. 5; lxxxii. 7.—m Luke xii. 20.3 Heb. delight in their mouth. Psa. xlvii. 3; Dan. vii. 22; Mal. iv. 3; Luke xxii. 30; 1 Cor. vi. 2; Rev. ii. 26; xx. 4.

• Matt. xvi. 26.- Job xxxvi. 18, 19.5 Psalm lxxxix. 48. Eccles. ii. 16-i Prov. xi. 4; Eccles. ii. 18, 21. 2 Heb. to generation and generation.- k Gen. iv. 17. Verse 20; son to be secure because of their riches. That trust selves, yet they hope their names, which they put in their wealth-As that which can secure them from upon their lands, shall never die. "Various are the calamities. None of them can redeem-Either from contrivances," says Dr. Horne," of vain men, to have the first or second death; his brother-Whom he their names written on earth, and to procure, after would do his utmost to preserve, nor consequently their deaths, an imaginary immortality, for themhimself; nor give to God-The only Lord of life, and selves and their families, in the memory and converthe Judge who passes on him the sentence of death; sation of posterity; which is not often obtained; a ransom for him-Hebrew, 12, cophro, his expi- || and, if obtained, is of no value; when, with less ation, or, the price of his redemption, namely, from trouble, they might have had their names written death. For the redemption of their soul--Of their|| in heaven, and have secured to themselves a blessed life; is precious-Costly, hard to be obtained. And immortality in the glorious kingdom of their Reit ceaseth for ever--It is never to be accomplished || deemer." by any mere man, for himself or for his brother. That he should live for ever--That he should be excused from dying; and not see corruption--Or, the|| pit, or the grave. These last four verses are well translated by Mudge, thus: "They that trust in their substance, and boast in the abundance of their riches; not one can, in truth, redeem his brother, nor give to God his ransom; (for the ransom of their life is of too high a value, and he is extinct for ever;) so that he should live on continually, and not see the pit."

Verses 12, 13. Nevertheless-Notwithstanding all these fine fancies; man being in honour-Living in all the splendour and glory above mentioned; abideth not-Hebrew, 5 ↳5, bal jalin, shall not lodge for a night; his continuance in the world is as that of a traveller at an inn, who tarries but, or not even, for a night; "so that, if honour and wealth do not soon leave him, he must soon leave them; and, like the brutes around him, return to his earth, never more to be seen, and little more to be thought of." All his dreams of perpetuating his name and Verse 10. For he seeth-Every man sees and estate shall be confuted by experience. For "famiknows it; it is visible and evident, both from reason lies decay, and are extinguished, as well as indiviand from universal experience; wise men die, &c.|| duals, and the world itself is to perish after the same -All men die, the wise and good, as well as the example. That such beings, in such a place, should foolish and wicked; and leave their wealth to others think of becoming glorious and immortal" is astonHe saith not to sons or kindred, but indefinitely|ishing!-Horne. This their way-Their counsel to others, because it is wholly uncertain to whom they shall leave it, to friends, or strangers, or enemies; which he mentions as a great vanity in riches. They neither can save him from death, nor will accompany him in and after death; and after his death will be disposed of, he knows not how, nor to

whom.

Verse 11. Their inward thought--Which they are ashamed to express, but which is yet their secret hope; is, that their houses-Either their families, or rather their mansion-houses, as it is explained in the next clause; shall continue for ever-To them and theirs in succeeding generations; they imagine, and secretly please themselves in this fancy, that when they can stay no longer in the world, their goodly houses which they have built shall stand for ever, and the places of their abode continue in their family from age to age. They call their lands after their own name-Though they cannot be immortal them

2

and contrivance to immortalize their names; or, "their practice of labouring to acquire wealth and greatness, which can be of no service after death, and of endeavouring to perpetuate the possession of the most uncertain things in nature;" is their folly— Though to themselves, and many others, it seems to be wisdom, yet it is apparent madness and folly. Yet their posterity approve their sayings-"It is a folly which, like many others, is both blamed and imitated." The word, pihem, translated, their sayings, is literally, their mouth; but is undoubtedly put for the counsels and suggestions which they give to their offspring concerning these matters; the mouth being often put for the words which come out of it.

Verse 14. Like sheep-Which for a season are fed in large and sweet pastures, but at the owner's pleasure are led away to the slaughter, not knowing, nor considering whither they are going; they are laid

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PSALM XLIX.

of the wicked. A. M. 2981. ing; and their beauty shall con- || away: his glory shall not descend after A. M. 2981. sume 5 in the grave from their him.

All the inhabitants of the earth

PSALM L.

PSALM L.

are called to judgment.

This Psalm is intended, (1,) As a reproof of the carnal Jews, both those that rested in the ceremonial and external performances of their religion, and were remiss in the more excellent duties of prayer and praise; and those that expounded the law to others, but lived wicked lives themselves. (2,) As a prediction of the abolition of the ceremonial law, and of the introduction of a spiritual way of worship, in and by the kingdom of the Messiah, John iv. 23, 24. (3,) As a representation of the righteous judgment of God, in which he will call men to an account concerning their observance of those things which they have thus taught. Men shall be judged according to what is written in the books; and, therefore, Christ is fitly represented speaking as a Judge, when he speaks as a Lawgiver. Here is, (1,) The glorious appearance of the Prince that gives law and judgment, 1-6. (2,) Instructions given how to worship him, 7-15. (3,) A reproof of those who pretend to worship him, while they disobey his commands, 16–20. Their doom read, and warning given, to all to order their conversation aright, 21-23.

b

2 Out of Zion, the perfection of beauty, and to the earth, that he may judge his peoC God hath shined.

NOTES ON PSALM L.

Title. A Psalm of Asaph-Who was not only the chief of the sacred singers, but also a prophet, 2 Chron. xxv. 1, and a composer of several Psalms, 2 Chron. xxix. 3. As the Chaldee paraphrast reads it, A Psalm by the hand of Asaph, some have supposed that Asaph only conveyed it to the tabernacle by the order of David, who was really the author of it. But as it is certain that several of the other Psalms were composed by Asaph, it is much more probable that he was the author of this also, it being ascribed to him in the title exactly as the others

are.

ple.

c Deut. xxxiii. 2; Psa. lxxx. 1.— d Lev. x. 2; Num. xvi. 35; Psa. xcvii. 3; Dan. vii. 10. Deut. iv. 26; xxxi. 28; xxxii. 1; Isa. i. 2; Mic. vi. 1, 2.

Verses 3, 4. Our God shall come, &c.-God will undoubtedly come and call us to judgment; though now he seems to take no notice of our conduct. The prophet speaks this in the person of one of God's worshippers. As if he had said, Though he be our God, yet he will execute judgment upon us. And shall not keep silence-He will no longer connive at, or bear with, the hypocrisy and profaneness of the professors of the true religion, but will now speak unto them in his wrath, and will effectually reprove and chastise them. Or, he will not cease, that is, neglect or delay to come, as vn, al jecheresh, may be interpreted. A fire shall devour Verse 1. The mighty God, even the Lord-He- before him, &c.-" He will not come like earthly brew, Eel Elohim, Jehovah; the God of gods; Je- princes, before whom marches an armed multitude; hovah; the supreme Lord of heaven and earth, the but in a far more terrible and irresistible manner, Lawgiver and Judge of men and angels; to whom which shall make you as sensible of his dreadful the greatest kings and potentates are but subjects; presence, as your ancestors were at mount Sinai, the infinite, the eternal, who changes not; hath when the devouring flames, and thunder, and lightspoken and called the earth, &c.-Hath given forth ning, which attended him, made the very mountain his orders, that all the inhabitants of the earth, from quake and tremble." He shall call to the heavens, one end to the other, should appear before him. &c.-"He shall call heaven and earth (angels and These he now summons to be witnesses of his men) to be witnesses of the equity of his proceedproceedings in this solemn judgment, between ings, Isa. i. 2; and you may as soon move them out him and his people, which is here poetically repre- of their place, as avoid appearing before his tribunal.” sented. For here is a tribunal erected, the judge-Bishop Patrick. This is evidently a prediction coming to it, the witnesses and delinquents summoned, and at last the sentence given, and cause de

termined.

of the terrible manner of God's coming to execute
judgment on the apostate Jews and Israelites, part-
ly by the kings of Assyria and Babylon, who laid
waste their country, destroyed their cities, and car-
ried multitudes of them into captivity; and more
especially in their last destruction by the Romans,
when a signal vengeance was taken on them, as for
their hypocrisy, abuse of their privileges, and all
their other sins, so in particular for crucifying their
own Messiah. This most terrible execution of divine
wrath upon them was frequently foretold by the
prophets: see Mal. iii. 2; and iv. 1; Isa. lxvi. 15, 17;
and is often represented in the Scriptures as the

A. M. 2981. 5 Gather my saints together unto me; those that have made a covenant with me by sacrifice.

to worship God.

9 I will take no bullock out of thy A. M. 2981. house, nor he-goats out of thy folds.

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10 For every beast of the forest is mine, and

6 And the heavens shall declare his right-the cattle upon a thousand hills. eousness: for God is judge himself. Selah.

1

7 Hear, O my people, and I will speak; O Israel, and I will testify against thee: 1I am God, even thy God.

8 m I will not reprove thee for thy sacrifices or thy burnt-offerings, to have been continually before me.

Deut. xxxiii. 3; Isa. xiii. 3. -5 Exod. xxiv. 7.——1 Psa. xcvii. 6. Psa. lxxv. 7.- Psalm lxxxi. 8. Exodus xx. 2. m Isa. i. 11; Jer. vii, 22.

11 I know all the fowls of the mountains: and the wild beasts of the field are 2 mine. 12 If I were hungry, I would not tell thee: P for the world is mine, and the fulness thereof.

13 Will I eat the flesh of bulls, or drink the blood of goats?

"Hos. vi. 6.0 Mic. vi. 16; Acts xvii. 25.-2 Heb. with me P Exod. xix. 5; Deut. x. 14; Job xli. 11; Psa. xxiv. 1; 1 Cor. x. 26, 28.

and passion; but the angels understand things more thoroughly, and are so exactly pure and sinless, that they neither can nor will bear false witness for God; and therefore their testimony is more valuable. Or, the meaning is, that God would convince the people of his righteousness, and of their own wickedness, by thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens. For God is judge himself-In his own person. God will not now reprove them by his priests or prophets, but in an extraordinary manner from heaven.

Verse 7. Hear, O my people, &c.-Having brought in God, as entering into judgment with them, he now gives an account of the process and of the sentence of the judge, whose words are contained in this and the following verses. O Israel, I will testify against thee-I will plead with thee, and declare my charge or endictment against thee. I am God, even thy God-Not only in general, but in a special manner, by that solemn covenant made at Sinai; whereby I avouched thee to be my peculiar people, and thou didst avouch me to be thy God.

coming of the kingdom of God, of the Son of man, upon earth might be false witnesses, either through igor of Christ, the Father having committed all judg-norance and mistake, or through prejudice, partiality, ment to him. Now this prediction in this Psalm seems especially to respect this event. And it has accordingly been so interpreted by the best Christian expositors, as Poole has shown in his Synopsis Criticorum; where he likewise tells us that the Jewish rabbis affirm the subject of the Psalm to be, "that judgment, which will be executed in the days of the Messiah ;" "ignorant, alas !" says Dr. Horne, "that they themselves, and their people are now become the unhappy objects of that judgment." Verses 5, 6. Gather my saints, &c.-O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor and representation of the judgment here mentioned. My saints -The Israelites, whom he calls saints; 1st, Because they were all by profession a holy people, as they are called in Deut. xiv. 2; and, 2d, As an argument and evidence against them, because God had chosen and separated them from all the nations of the earth, to be a holy and peculiar people to himself, and they also had solemnly and frequently devoted themselves to God and his service; all which did greatly aggravate the guilt of their present apostacy. Those that Verses 8-13. I will not reprove thee for thy sacri have made a covenant with me, &c.-Who have fices, &c.-This is not the principal matter of my entered into covenant with me, and have ratified charge against thee, that thou hast neglected sacrithat covenant with me by sacrifice-Not only in fices, which thou shouldest have offered; for, altheir parents, Exod. xxiv. 4, &c., but also in their though thou hast often omitted thy duty even in own persons from time to time, even as often as they that respect, yet I have greater things than these to have offered sacrifices to me. This seems to be add-charge thee with. I will take no bullock, &c.—Be ed, to acquaint them with the proper nature, use, and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake in trusting to their outward sacrifices, when they neglected the very life and soul of them, which was the keeping of their covenant with God: and withal to diminish that too high opinion which they had of sacrifices, and to prepare the way for the abolition of them. And the heavens shall declare his righteousnessWhich they were called to witness, verse 4, as was the earth also; but here he mentions the heavens only, probably, because they were the most impartial For men

and considerable witnesses in the case.

not so foolish as to imagine that thou dost lay any obligations upon me by thy sacrifices, or that I required them because I had need of them, or took any pleasure or satisfaction in them for their own sakes. Every beast of the forest is mine-I could command or dispose of them at my pleasure, without thy leave or assistance; and the cattle, &c.— Which feed upon innumerable hills, or in valleys and fields. I know all the fowls, &c.-Where they are, and whence I could easily fetch them when I please; and not only tame and domestic fowls, but even such as are wild and fly up and down upon mountains; which, though out of man's reach, are at my command. If I were hungry-If I wanted or desired any thing, which I do not, being the all