Psalms 49:1

Psalm 49:1 begins with a call to all people, both high and low, to listen to the wisdom being shared. The psalmist is preparing to speak profound truths that are relevant to everyone, regardless of their social status or wealth. This verse sets the stage for a message that emphasizes the fleeting nature of material possessions and the ultimate value of wisdom and understanding. It serves as an invitation for all to pay attention and gain insight into the eternal truths that transcend earthly wealth and status.

Commentary

Keil-Delitzsch
John Gill
Matthew Henry
Tyndale

Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary

(Heb.: 49:2-5) Introduction. Very similarly do the elder (in the reign of Jehoshaphat) and the younger Micha (Micah) introduce their prophecies (Kg1 22:28; Mic 1:2); and Elihu in the Book of Job his didactic discourses (Psa 34:2, cf. Psa 33:2). It is an universal theme which the poet intends to take up, hence he calls upon all peoples and all the inhabitants of the חלד. Such is the word first of all for this temporal life, which glides by unnoticed, them for the present transitory world itself (vid., on Psa 17:14). It is his intention to declare to the rich the utter nothingness or vanity of their false ground of hope, and to the poor the superiority of their true ground of hope; hence he wishes to have as hearers both בני אדם, children of the common people, who are men and have otherwise nothing distinctive about them, and בּני־אישׁ, children of men, i.e., of rank and distinction (vid., on Psa 4:3) - rich and poor, as he adds to make his meaning more clear. For his mouth will, or shall, utter הכמות, not: all sorts of wise teachings, but: weighty wisdom. Just in like manner תּבוּנות signifies profound insight or understanding; cf. plurals like בּינות, Isa 27:11, ישּׁוּעת, Ps. 42:12 and frequently, שׁלוּת, Jer 22:21. The parallel word תּבוּנות in the passage before us, and the plural predicate in Pro 24:7, show that חכמות, here and in Pro 1:20; Pro 9:1, cf. Psa 14:1, is not to be regarded, with Hitzig, Olshausen, and others, as another form of the singular חכמוּת. Side by side with the speaking of the mouth stands חגוּת לב (with an unchangeable Kametz before the tone-syllable, Ew. 166, c): the meditation (lxx μελέτη) of the heart, and in accordance therewith the well-thought-out discourse. What he intends to discourse is, however, not the creation of his own brain, but what he has received. A משׁל, a saying embodying the wisdom of practical life, as God teaches men it, presents itself to his mind demanding to be heard; and to this he inclines his ear in order that, from being a diligent scholar of the wisdom from above, he may become a useful teacher of men, inasmuch as he opens up, i.e., unravels, the divine Mashal, which in the depth and fulness of its contents is a חידה, i.e., an involved riddle (from חוּד, cogn. אגד, עקד), and plays the cithern thereby (ב of the accompaniment). The opening of the riddle does not consist in the solving of it, but in the setting of it forth. פּתח, to open = to propound, deliver of a discourse, comes from the phrase את־ּפּיו-פּתח, Pro 31:26; cf. Psa 119:130, where פּתח, an opening, is equivalent to an unlocking, a revelation.

Matthew Henry Bible Commentary

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.