Psalms 49

This Psalm is Penned upon the same Occasion, with Psal. 39. and 73. to wit, upon the Contemplation of the afflictions of Gods People, and of the Prosperity and Glory of ungodly Men. The design is to justifie Gods Providence in this dark Dispensation, and to show that all things being Considered; good Men have no cause for immoderate Dejection of Spirit, nor wicked Men for glorying in their present Felicities.

HEar this, all ye people Heb. All People; Iews or Gentiles: For all are concerued in this Matter, as being apt to stumble and murmur at it., give... ar all ye inhabitants of the World:

Both low and high, rich and poor tother.

My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding It concerns you diligently to attend to me, for I am about to speak not of Vulgar and Trivial t... ngs, or as come suddenly into my Mind, and rush as out of my Mouth, but of such things as are the r... sult o... my most and considerate thoughts, and such a... i... ob... rve them and l... y them to Heart, will make you truly, and keep you from those Errors and Follies and, which the generality of Mankind for want of a right underst... g do run into.

I will incline mine ear This is another Arg... ment to persuade them to h... rken to him: I will hearken what God by his Spirit speaks to me, and that and nothing else will I now speak to you: and therefore it is well worth your hearing. I also shall joyn with you in attending to it, that whilst I... each you, I my self may learn the same Lesson. For as Ministers now teach themselves whilst they teach others, so the Holy Prophets did oft times search into, and study to find out the meaning of their own Prophecies, as appears plainly from 1. 1 10. 11. The Phrase is thought to be taken from the Musicians, who lay their Ear close to the Instrument when they Tune it, and by their Ear try how the Voyce and Instrument agree. to a parable Which properly is a figurative and allegorical Speech, but is oft more largely taken for any excellent and important, and withal dark or Difficult, Doctrine or Sentence, See Numb. 23. 7. and 24. 3. 15. Psal. 78. 2. Comp. with Mat. 13. 35., I will open (i. e.) I will not smother it in my own Breast, but publish it to the World. my dark saying So he justly calls the following Discourse, because the thing in question, is and ever has been thought Difficult, and hard to be understood. upon the harp.

Wherefor... should I fear He speaks in his own Person, because he had now said that he would incline his Ear, v. 4. (i. e.) Learn and Practise what he was teaching others, but his meaning is more general: That there is no sufficient Cause, why he or any good man should Fear. Which is to be understood of Excessive or immoderate and prevailing Fear, causing Dejection or Despondency, or distrust of God's Providence and Goodness, or Discontent with his Condition. In which Sense men bid not to Fear, Gen. 50. 19. Mat. 28. 5. Comp. with Mark 16. 6. Thus Gen. 45 5. Be not grieved, to wit, inordinately: for otherwise they ought, and he would have had them to grieve for their sin. Thus to lead a man into Temptation, Mat. 6. 13. is to suffer him to be overcome by it, by Comparing 1 Cor. 10. 13. And the Object, or cause of this forb... dden Fear is double, the one, the Afflictions of good Men, here following; the other, the Prosperity of the ungodly, as it is declared v. 16. and of which he begins to Treat in the very next Verse, and continues the Discourse of it, to the end of the Psalm. in the days of evil Either, 1. Of sin: when iniquity of all sorts abounds; which is many ways grievous and vexa... ious to every good Man. Or, 2. Of Misery; in times of great Distress and Calamity, either publick or private, when wicked Men flourish, (of which he speaks in all the rest of the Psalm) and good men are oppressed and persecuted., wh... n the iniquity of my heels By which he understands either, 1. His afflictions: which he might justly call the Punishment of his sinful Actions: for iniquity is commonly put for the Punishment of it, and the Heels are put for a Mans Foot-steps, and Metaphorically, for ones ways or Actions, as Psal. 56. 6. and 89. 51. Or, 2. The iniquity, (i. e.) The violent and injurious Designs and Practises of his ungodly and malitious Enemies, who, as he here says, did him about. Whereby he notes their prosperous Success against him, and his being indangered and vexed by them, as this Phrase implies, Iob. 16. 13. Psal. 17. 9. 11. and 22. 12 and 140. 9. Habak. 1. 4. and withal their intention and endeavour to vex and persecure and destroy him, as this Phrase is used, Psal. 17. 9. and 22. 12. 16. and in many other places. This S... nce is favoured both by the Syriack and Arabick Interpreters: whereof the former renders the Words thus, the iniquity of mine Enemies has Compassed me, and the latter thus, when mine Enemies shall Compass me about: and by the main Scope of the Psalm, which is to Comfort himself and other good Men, against that great Scandal of the Prosperity of the Wicked, and the Oppressions and Miseries of the Righteous. But all the Difficulty is, why or how he calls this, the iniquity of his Heels. For the clearing whereof, it is humbly proposed to Consideration, that this Genitive Case, of my H... els, seems to note not the Efficient or Meritorious cause of this iniquity, or Punishment of it, but the Object about which this iniquity is Exercised; as Nouns in the Genitive Case are frequently... aken. Thus the spoil of the Poor, Isa. 3. 14. is not that spoil which was made by them, but upon them: and the Vi... lence of the Children of Iudah, as it is in the Hebrew, Io... l. 3. 19. is that which was done ag... inst them, as we truly Translate it. See also Dan. 4 27. Mat. 10. 1. Act. 4. 9. In like manner here, the iniquity of my Heels, is the iniquity wherewith they Compass and seek to trip up my Heels: for we shall find David oft speaking of the malitious Practices of his Enemies, with respect to his Heels or Feet, or Steps. So he tells us they pierced his Hands and Feet, Psal. 22. 16. they Compassed and marked, and prepared a Net for his Steps, Psal. 17. 11. and 56. 6. and 57. 6. as also complains of his Enemies, that they hid Snares for his Feet, Ch. 18. 22. And therefore it is not strange that the iniquity of his Enemies is here noted to be exercised about his Heels, or Footstepts, as this word signifies, either because they did malignantly observe all his steps or ways, that they might find occasion to load him with Reproaches in order to his Ruin; or because they purposed to trip up his Heels, or to overthrow his goings, as he Complains, Psal. 140. 4. Besides the Words may be rendred, the iniquity of my Supplanters; for the Hebrew word rendred Heels, may be and is by some learned Interpreters, taken for a Participle of that Verb, which signifies to Supplant or trip up the Heels or Circumvent, from whence Iacob had his Name. And this Character fitly agrees to David's Enemies, who were not only most malitious, but also very deceitful and Treacherous, as he every where Complains. shall compass me about.

They that trust in their wealth As that which can and will secure them, from Gods judgments and from the Calamities of humane Life, the Psalmist having said that he and other good Men, had no sufficient cause of Fear, from their present sufferings from ungodly Men; now he proceeds on the contrary to show that his ungodly Enemies had no reason to be secure and Confident, because of their present Riches and prosperous Success., and boast themselves in the multitude of their riches.

None of them can by any means redeem To wit, from Death, as appears from v. 9, 10. &c. neither from the first Death, nor from the second, which he points at, v. 14. 19. his brother Whom he would do his utmost to preserve in Life: and Consequently not himself. But he seems to mention his Brother rather than himself, because when his Brother is sick, he being in Health has the full Command, and free use of all his Wealth, and Strength, and Wi..., and all other means of redeeming his Brother; which he has not, when he himself is dangerously or desperately sick., nor give to God The only Lord of Life, and the Judge who has passed upon him the Sentence of Death. a ransom for him.

For the redemption of their soul (i. e.) Of their Life, as Soul is commonly used. is precious (i. e.) Rare, as the Word is used, 1 Sam. 3. 1. Dan. 2. 11. hard to be obtained. But he does not call it simply impossible, because Christ has purchased this Priviledge for his true Disciples, that in some Sense, they shall not see Death, Iob. 8. 51.: and it ceaseth for ever (i. e.) It is never to be accomplished, to wit, by any mee... Man, for himself or for his Brother..

That he should still live for ever, and not see corruption Or, the Pit, or the Grave, (i. e.) Not die, as that Phrase is oft used, as has been noted before..

For he seeth An impersonal Expression: Every man sees and knows it; it is visible and evident, both from Reason and from universal Experience. that wise men die, likewise the fool and the brutish person perish All men die without any Difference between Wise and Fools, good and bad., and leave their wealth to others He says not, to Sons, or Kindred; but indefinitely, to others, because he is wholly uncertain to whom he shall leave them to Friends, or Strangers, or Enemies; which he mentions as a great Vanity in Riches. They neither can save them from Death, nor will accompany him in, and after Death, and after his Death will be disposed, he knows not how nor to whom..

Their inward thought is Though they are ashamed to express it, yet it is their secret Opinion and Hope, and Wish., that their houses Either, 1. Their posterity, oft called mens Houses, as 2 Sam. 7. 11. &c. Psal. 113. 9. and 115. 12. Or, 2. Their Mansion-Houses, as it is explained in the next Clause, which also serve for this purpose, to preserve a Mans name for ever. shall continue for ever Not to them in their own Persons, but to them and theirs in succeeding Generations, as it follows., and their dwelling places to all generations; they call their lands after their own names Fondly dreaming by this means to immortalize their Names and Memories..

Nevertheless Notwithstanding all these fine Fancies and Devices. man being in honour Living in all the Splendour and Glory above mentioned., abideth not The Hebrew word Properly signifies, to lodge for a Night, as Gen. 32. 21. Iudg. 19. 10. and thence to abide for a long or Considerable time, as Psal. 25. 13. and 55. 7. Prov. 15. 31. All his Dreams of perpetuating his Name and Estate, shall vanish and be Confuted by Experience.: he is like the beasts that perish (i. e.) That are utterly lost and Exstinct. So he is in reference to all his Wealth and Honour, of which he here speaks..

This their way (i. e.) Their Counsel and Contrivance to immortalize themselves. is their folly Though to themselves and some others, it seem to be Wisdom, yet in Truth it is apparent folly and madness. For they neither obtain that immortal Name which they seek and hope for: Nor, if they do, does it yield them any Comfort or Benefit.; yet their posterity approve their sayings Heb. their Mouth, (i. e.) Their Counsels and Suggestions which they gave them concerning these Matters. The Mouth is oft put for the Words, which come out of it, as Numb. 35. 30. Iob. 7. 11., Selah.

Like sheep Which for a season are fed in large and sweet Pastures, but at the owners Pleasure are put together in close and Comfortless solds, and led away to the Slaughters, not knowing nor considering whither they are going. they are laid in the grave Or, in Hell: For the Hebrew word signifie both., death shall feed on them The first Death shall Consume their Bodies in the Grave, and the second Death shall devour their Souls., and the upright Good men whom here they oppressed and abused at their Pleasure. shall have dominion over them in the morning Either, 1. Suddendly, or within a very little time, as this Phrase is oft used, as Psal. 30. 5. and 46. 5. and 101. 8. and 143. 8. &c. Or, 2. In the day of general Judgment, and the Resurrection of the Dead. For Death being called the night, Ioh. 9. 4. and sleep in many places, that day is fitly Compared to the Morning, when men awake out of sleep, and enter upon that everlasting day. But whether this or the former be the true meaning of the Phrase, it is sufficiently evident the thing here spoken of, is not done in this Life, but in the next: For, 1. This Proposition and Priviledge being general, and common to all upright Persons is not verified here, it being the lot of many good men to be oppressed and killed by the... icked, as is manifest both from Scripture, as Psal. 44. 22. Eccles. 8. 14. and 9. 2. and from the Experience of all Ages of the Church. 2. This Dominion of the just over the wicked happens after the wicked are laid in their Grave, as is here expressed, and Consequently supposeth their future Life and Resurrection: for when one Person rules over another, both are supposed to exist or have a being. Nor is there any Argument against this Sense, but from a vain and absurd Conceit, which some men have entertained, that the Saints in the Old Testament had no firm belief nor Expectation of the Recompences of the Life to come. Which is against evident Reason; and against many clear places of the Old Testament, that cannot without force be wrested to any other Sense; and against the express Testimony of the New Testament concerning them, Heb. 11. and in many other places., and their beauty Or, their Form, or Figure, or Image all which come to one, and seems to intimate that all their Glory and Felicity which they had in this Life, was rather imaginary than Real, and indeed but a shadow, as it is called, Eccles. 6. 12. and 8. 13. shall consume Heb. is to Consume, or to be Consumed, (i. e.) Shall be consumed: the infinitive Verb being here put for the Future, as it is Psal. 32. 8. Zeth. 3. 4. and 12. 10. in the grave, from their dwelling (i. e.) They shall be hurried from their large, and stately and pleasant Mansions, into a close and dark Grave, But those Words are by divers Interpreters rendred otherwise, and that Peradventure more truly and fitly, to this purpose, Word for Word, the Grave (or rather, Hell, as before, and as this Word Sheol is Confessedly oft used, in the Old Testament, but no where more Conveniently than here) shall be a dwelling, or for a dwelling unto him, or them, or every one of them. Which in the Prophets Phrase is called dwelling with everlasting Burnings, Isa. 33. 14. and, in the Phrase of the New Testament, to be cast into and abide in the lake of Fire, and Brimstone, Revel. 20. 10..

But God will redeem Though no man can find out a Ransom to redeem himself or his Brother, yet God can and will Redeem me. my soul Either properly: Or, my self or Life: for all comes to one. from the power of the grave Or, of Hell for he speaks of that Sheol in which the Wicked are left. The Grave shall not have Power to retain me, but shall be forced to give me up into my Fathers hands: and Hell shall have no Power to seize upon me.; for he shall receive me Or, take me, out of this vain mortal and iniserable Life unto himself, or into Heaven, as this Phrase is used, Gen. 5. 24. Psal. 73. 24. Act. 7. 59., Selah.

Be not thou afraid (i. e.) Discouraged or dejected. The prosperity of the Sinners, is oft matter of Fear and Dread to good men; Partly, because it enables them to do more Mischief; and Partly, because it shakes their Faith in God's Providence and Promises, and is apt to engender Suspicions in Mens minds, as if God did not Regard the Actions and Affairs of men, and made no difference between the good and the bad, and Consequently all Religion were vain and unprofitable. See Psal. 73. 12, 13. when one is made rich, when the glory of his house is increased.

For when he dieth, he shall carry nothing away For as he will shortly die, so all his Wealth and Power, and Glory will die with him, and thou wilst have no cause either to Envy or Fear him.: his glory shall not descend after him.

Though whiles he lived, he blessed his soul (i. e.) He applauded himself as a Wise and happy Man; Comp. Lak. 12. 19.: and men will praise thee And as he pleaseth and flattereth himself, so he meets with Parasites, that applaud and flatter him, for their own advantage. For he still speaks of the same Man, as is manifest from the foregoing and following Words, though there be a sudden Change of the third, into the second Person: which is most frequent in these Books., when thou dost well to thy self When thou doest indulge and please thy self, and advance thy own Worldly interest. For the Name of good in Scripture is oft ascribed, unto the Pleasures and Profits of this Life, as Iob 21. 13. Psal. 4. 6. Eccles. 2. 24. and 4. 8. and 11. 9..

He shall go Now he returns again to the third Person. Such sudden and repeated Changes, are frequent in this Book. to the generation of his fathers (i. e.) To the Grave and Hell, where he shall meet with his wicked Parents, who by their Counsel and Example, led him into his evil Courses; as the Godly also are said to be gathered to their Fathers, Gen. 15. 15. Deut. 32. 50. Iudg. 2. 10. (i. e.), they shall never see Never enjoy, as seeing is oft taken. light Neither the light of the Living, as it is called, Iob. 33. 30. Psal. 56. 13. or of this Life, to which they shall never return: Nor of the next Life, to which they shall never be admitted, but they shall be cast into utter Darkness, Mat. 8. 12..

Man that is in honour and understandeth not (i. e.) Has not true Wisdom, to know and Consider what he is, and what his true Business and Interest in this World is, and what use he should make of his Life, and of all his Riches and Honour, and Power, and whither he is going, and what Course to take for the Attainment of true and lasting Happiness., is like the beasts that perish Though he has the outward shape of a Man, yet in truth he is a Beast, or a brutish stupid, and unreasonable Creature, and he shall perish like a brute Beast made to be destroyed, 2 Pet. 2. 12..