About Psalms

Psalms is Israel's hymnbook and prayer book, expressing the full range of human emotion in relationship with God, from deep lament to exuberant praise.

Author: David and othersWritten: c. 1410-450 BCReading time: ~3 minVerses: 20
WorshipPrayerPraiseLamentTrustMessianic Prophecy

King James Version

Psalms 49

20 verses with commentary

The Folly of Trusting in Riches

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: for: or, of

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The summons: 'Hear this, all ye people; give ear, all ye inhabitants of the world.' The scope is universal--not just Israel but 'all inhabitants of the world.' The wisdom offered transcends national boundaries because it addresses universal human concerns: mortality, wealth, and ultimate destiny.
2

Both low and high , rich and poor, together.

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Both 'low and high, rich and poor, together' are summoned to hear. The wisdom offered applies across all social distinctions. Wealth and status cannot exempt anyone from the realities the psalm addresses. Death and judgment are great equalizers before which all human distinctions fade.
3

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

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The psalmist's mouth speaks 'of wisdom' and his heart's meditation is 'of understanding.' True wisdom begins internally (heart meditation) before external expression (mouth speaking). Hebrew chokmah (wisdom) and tevunah (understanding) together indicate both practical skill and discerning insight.
4

I will incline mine ear to a parable: I will open my dark saying upon the harp.

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The psalmist will 'incline mine ear to a parable' and 'open my dark saying upon the harp.' He positions himself as student before teacher, receiving wisdom before expounding it. The 'dark saying' (chidah) is a riddle or puzzle--wisdom that requires effort to understand and apply.
5

Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?

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The riddle begins: 'Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?' The 'days of evil' are times of trouble and danger. 'Iniquity of my heels' may refer to enemies who dog the psalmist's steps or to sins that pursue him. Either way, the question probes the grounds of fear.
6

They that trust in their wealth, and boast themselves in the multitude of their riches;

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The false confidence of the wealthy: 'They that trust in their wealth, and boast themselves in the multitude of their riches.' 'Trust' (batach) and 'boast' (halal) reveal the heart's orientation. Wealth becomes their security and identity. The psalmist contrasts this misplaced trust with the reality death brings.
7

None of them can by any means redeem his brother, nor give to God a ransom for him:

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The stark limitation: 'None of them can by any means redeem his brother, nor give to God a ransom for him.' No amount of money can purchase exemption from death or entry to God's presence. The Hebrew padah (redeem) and kopher (ransom) are commercial terms--wealth cannot transact with mortality.
8

(For the redemption of their soul is precious, and it ceaseth for ever:)

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The reason: 'For the redemption of their soul is precious, and it ceaseth for ever.' The 'soul' (nephesh) here means life itself. Its redemption is too 'precious' (costly) for any human wealth to purchase. 'It ceaseth for ever'--human resources are exhausted without achieving the goal.
9

That he should still live for ever, and not see corruption.

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That he should still live for ever, and not see corruption. This verse concludes the psalmist's meditation on the futility of trusting in wealth to secure eternal life. The Hebrew vichi-le'olam od (וִיחִי־לְעוֹלָם עוֹד, "that he should live forever still") expresses an impossible wish—that wealth could purchase immortality. The phrase lo-yireh hashachat (לֹא־יִרְאֶה הַשָּׁחַת, "not see corruption") refers to bodily decay and death.

The context (verses 7-9) emphasizes that no one can pay a ransom sufficient to redeem their soul or prevent death: "For the redemption of their soul is precious, and it ceaseth for ever." The Hebrew word pidyon (פִּדְיוֹן, "redemption/ransom") was used for payment to free slaves or captives. No amount of money can ransom a person from death itself.

This passage profoundly points to humanity's need for divine redemption. If wealth cannot purchase eternal life, then salvation must come through God's provision. The New Testament reveals Christ as the ultimate ransom (Mark 10:45, 1 Timothy 2:6), whose precious blood accomplishes what human wealth never could (1 Peter 1:18-19). This psalm exposes the fundamental limitation of material wealth and the absolute necessity of divine intervention for eternal life.
10

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

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For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. This verse confronts the universal reality of mortality that transcends human distinctions. The Hebrew verb "seeth" (ra'ah, רָאָה) indicates not casual observation but contemplative understanding—anyone who truly reflects on life recognizes this truth.

"Wise men" (chakamim, חֲכָמִים) and "the fool and brutish person" (kesil uba'ar, כְּסִיל וָבַעַר) represent opposite ends of the moral and intellectual spectrum, yet both face the same fate—death. The "brutish person" (ba'ar) literally means "animal-like" or "stupid," one who lives without reflection. The democratic nature of death levels all human pretensions.

"Leave their wealth to others" exposes the futility of earthly accumulation. The Hebrew chayil (חַיִל, "wealth") can mean strength, resources, or property—all that humans strive to build remains behind. This verse echoes Jesus' parable of the rich fool (Luke 12:16-21) and Paul's teaching that "we brought nothing into this world, and it is certain we can carry nothing out" (1 Timothy 6:7). True wisdom recognizes life's brevity and invests in eternal treasures. Death's certainty should drive us to seek redemption, not riches.
11

Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. all: Heb. generation and generation

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The universal reality: 'Their inward thought is, that their houses shall continue for ever...they call their lands after their own names.' The wealthy imagine perpetuating their legacy through real estate and naming. Yet this very effort reveals awareness of mortality--why name land after yourself except to be remembered after death?
12

Nevertheless man being in honour abideth not: he is like the beasts that perish.

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The verdict: 'Nevertheless man being in honour abideth not: he is like the beasts that perish.' Despite status, humans share animals' mortality. 'Abideth not' (lo yalin) suggests not spending the night--honor is temporary, like a guest who departs. The comparison to beasts emphasizes physical death common to all creatures.
13

This their way is their folly: yet their posterity approve their sayings. Selah. approve: Heb. delight in their mouth

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The way of fools: 'This their way is their folly: yet their posterity approve their sayings.' Those who trust wealth follow a foolish path, yet their children repeat the same errors. Generational folly perpetuates itself as children 'approve' (literally, 'find pleasure in') their parents' misguided values.
14

Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. beauty: or, strength in the grave from: or, the grave being an habitation to every one of them

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The grim imagery: 'Like sheep they are laid in the grave; death shall feed on them.' The wealthy who thought themselves masters become death's flock, herded into Sheol. 'The upright shall have dominion over them in the morning'--resurrection reverses present inequities. Death feeds on those who fed on luxury.
15

But God will redeem my soul from the power of the grave: for he shall receive me. Selah. power: Heb. hand the grave: or, hell

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The hope: 'But God will redeem my soul from the power of the grave: for he shall receive me.' While no human can ransom another (v.7), God can redeem! 'Receive' (laqach) echoes Enoch's translation (Genesis 5:24). This verse expresses confidence in resurrection or assumption beyond death.
16

Be not thou afraid when one is made rich, when the glory of his house is increased;

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The practical application: 'Be not thou afraid when one is made rich, when the glory of his house is increased.' The wealthy person's prosperity should not produce envy or fear. Their riches cannot accomplish what truly matters; therefore, their apparent advantage is ultimately meaningless.
17

For when he dieth he shall carry nothing away: his glory shall not descend after him.

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The reason not to fear: 'For when he dieth he shall carry nothing away: his glory shall not descend after him.' The naked truth of death: nothing accompanies us. 'Glory' (reputation, honor, visible splendor) remains behind. The funeral procession doesn't include moving vans; shrouds have no pockets.
18

Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. while: Heb. in his life

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The self-deception: 'Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.' The rich person congratulates himself, and others add their flattery. Self-blessing and social praise combine to reinforce the illusion that wealth equals blessing and success equals divine favor.
19

He shall go to the generation of his fathers; they shall never see light. He: Heb. The soul shall

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The destination: 'He shall go to the generation of his fathers; they shall never see light.' Despite present glory, the wealthy joins ancestors in death's darkness. 'Never see light' indicates not just physical death but exclusion from God's presence, which is light. The eternal destiny contradicts temporal prosperity.
20

Man that is in honour, and understandeth not, is like the beasts that perish.

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The refrain (repeating v.12): 'Man that is in honour, and understandeth not, is like the beasts that perish.' The addition 'understandeth not' is key. Honor without wisdom equals animal existence. Understanding--the wisdom the psalm offers--distinguishes the truly human from the merely biological.

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