Psa 49:1 | KingComments | STEP | This is the last psalm in this series of psalms of the Korahites. They paint in this psalm the emptiness of the world in the light of God’s judgment at the end of time. That emptiness will then be visible to all. What is written in this psalm already reveals that emptiness to the believers now and therefore will already have its effect on all that they possess, are, and strive for. We do not hear a cry to God or a song of praise for Him. The point of the psalm is to give us the proper view of the value of wealth. The psalmist does this under the guidance of God’s Spirit by viewing its value against the background of death. Death proves the folly of all human wisdom and greatness. This is not taken into account in the world, nor by carnally minded believers. However, it is a fact that is always true. Those who are open to the teaching of this psalm will fully and wholeheartedly agree with that. In the book of Ecclesiastes, the Preacher communicates the result of his research of the meaning of life from man’s point of view. His conclusion: it is empty and volatile. In Psalm 49 we find the psalmist’s conclusion to the meaning of life in response to the experience of suffering through the great tribulation described in Psalms 42-48. The psalmist communicates his conclusion as a proverb (singular, ). He does so in two stanzas, both of which end with a refrain ( and ). This refrain speaks of the perishableness of wealth and the inevitability of death. We see an illustration of this in the parable the Lord Jesus tells about a rich fool ( ). The psalm can be divided as follows: Announcement of wisdom. The inability of wealth to prevent death. This section ends with the refrain in . (a) The inability of wealth to change your final destination ( ). (b) Therefore, do not be impressed by wealth ( ). This section ends with the refrain in . For “for the choir director” ( ) see at Psalm 4:1. For “of the sons of Korah” see at Psalm 42:1. form an unusually long introduction for Psalms. It really is a special psalm; we might say it is a ‘wisdom psalm’. In this psalm, as in Ecclesiastes, a wisdom teacher is speaking, someone who has been taught by God. His message is universal, it is meant for everyone, for “all peoples” and for “all the inhabitants of the world” ( ). The inhabitants of the world are short-living, mortal people; they inhabit the world only briefly. We recognize them in “those who dwell on the earth”, who are frequently mentioned in the book of Revelation ( ). They are the earthlings, people who stick to this world, who are glued to it. They are the people whose portion is in this life ( ). They are so short-sighted that they live only for here and now. They are all called to “give ear”. Whether they are “low” or “high”, whether they are “rich” or “poor”, each one has to deal with it individually ( ). What one’s position in society or social status is does not matter. What matters in this psalm is how we are to deal with the inequality that is present in it. We learn this by letting the ‘light’ of death shine on it. Then we see that this inequality that is present in life has no impact whatsoever on death. For everyone inevitably has to deal with death. And in death all differences cease. Death is the great ‘equalizer’. In the context of these psalms of the Korahites, it is mainly about the oppression of the simple, poor remnant, by the distinguished and rich. The remnant comes to the conclusion that in death all differences are gone, after they have gone through the great tribulation. The New Testament believer sees more. He knows that the Lord Jesus can come at any time to take up the believers. This is unknown to the Old Testament believer, for it is a mystery to him ( ). This does not make the message of the Korahites any less important to us, but on the contrary, even more important. If our spiritual eyes are open, it makes us see the relativity of wealth even more clearly. The psalmist attracts the attention of his hearers or readers by saying how he is going to speak ( ). He does not yet say what he is going to speak about, although he has already given a hint in . To hold their attention, so that they will listen to what he is going to say, he holds out to them that he brings his message with “wisdom”, “meditation of my heart”, “a proverb”, and in “riddle” (cf. ). He will “express” his riddle “on the harp”. The words of wisdom are important in order to get the right view of the subject on which the poet is going to speak. To benefit from these words, one must trust the poet. He has thought about what he is going to say. His words are the result of the contemplation of the subject in his heart. He has not only thought about it, he has actually lived it in the midst of oppression and persecution ( ). Right through the needs, he put his trust in God ( ). This has given him insight into the subject on which he will speak. He speaks of wealth and the fear among those who are not rich of those who are rich. He calls all peoples to listen ( ), but he himself is a listener as well ( ). The wisdom of the psalmist, then, does not come from himself. It is wisdom that has been entrusted to him, although he does not mention its source here. The wisdom comes to him as a proverb. He first listens himself to what he has to say. Before we can say anything meaningful, we must first listen. And when we speak, we must keep listening to the voice of God’s Spirit. The poet is inspired by the Spirit and is aware that he can only say something about wealth if he continues to listen to the Spirit’s voice. What he says is “a proverb”. The word proverb means “parable” or “comparison”. We see the expression reflected in “like the beasts” in and . This confirms the idea that in these two verses, like a refrain, we have the core message of this psalm. For the use of a proverb in order to clarify his subject with it, he inclines his ear. In Hebrew it is literally “he keeps his ears open”. This means more than understanding, for it also implies that he is willing to listen. In Revelation 2-3 we find this characteristic of a listening ear among the remnant in the recurring “whoever has an ear, let him hear …” ( ). The psalmist keeps his open ear, as it were, very close to his subject to know which proverb to use. It is not an easy subject, for the majority have a wrong view of wealth. But by listening carefully he will receive wisdom which he now expresses as a single proverb and will use the correct comparison. He can therefore say that he will reveal his mysteries and do so in an eloquent manner, accompanied by a harp. The LORD uses the tones of the harp to calm the turmoil in the psalmist’s mind (cf. ). The psalmist’s state of mind is restless in the days of evil, as we can see from . Because of the soothing music, he is able to understand God’s voice, to unveil and pass on the mysteries. ‘Riddle’ here has the meaning of mysteries, of something hidden in the darkness. Here it is about the mysteries or riddles of life and death, and their relationship to each other in relation to wealth. The poet manages to reveal this riddle in an outstandingly clear manner, capturing the curiosity and attention of the listener. Many are blind to the dangers associated with wealth; to them it is a mystery. For them he is going to reveal the real meaning of wealth. He is going to remove the covering that lies over it. He does this with the accompaniment of harp playing, giving his teaching the character of prophesying (cf. ). Prophesying means that he applies the truth of God to the heart and conscience of the hearer ( ). His subject, as mentioned, is wealth. He prophesies about the danger that is present when people are doing well financially.

‏ Psalms 49:1

Introduction

This is the last psalm in this series of psalms of the Korahites. They paint in this psalm the emptiness of the world in the light of God’s judgment at the end of time. That emptiness will then be visible to all. What is written in this psalm already reveals that emptiness to the believers now and therefore will already have its effect on all that they possess, are, and strive for.

We do not hear a cry to God or a song of praise for Him. The point of the psalm is to give us the proper view of the value of wealth. The psalmist does this under the guidance of God’s Spirit by viewing its value against the background of death. Death proves the folly of all human wisdom and greatness. This is not taken into account in the world, nor by carnally minded believers. However, it is a fact that is always true. Those who are open to the teaching of this psalm will fully and wholeheartedly agree with that.

In the book of Ecclesiastes, the Preacher communicates the result of his research of the meaning of life from man’s point of view. His conclusion: it is empty and volatile. In Psalm 49 we find the psalmist’s conclusion to the meaning of life in response to the experience of suffering through the great tribulation described in Psalms 42-48.

The psalmist communicates his conclusion as a proverb (singular, Psa 49:4). He does so in two stanzas, both of which end with a refrain (Psa 49:12 and Psa 49:20). This refrain speaks of the perishableness of wealth and the inevitability of death. We see an illustration of this in the parable the Lord Jesus tells about a rich fool (Lk 12:16-21).

The psalm can be divided as follows:

Psa 49:1b-4 Announcement of wisdom.

Psa 49:5-12 The inability of wealth to prevent death. This section ends with the refrain in Psa 49:12.

Psa 49:13-20 (a) The inability of wealth to change your final destination (Psa 49:13-15). (b) Therefore, do not be impressed by wealth (Psa 49:16-20). This section ends with the refrain in Psa 49:20.

Hear This

For “for the choir director” (Psa 49:1a) see at Psalm 4:1.

For “of the sons of Korah” see at Psalm 42:1.

Psa 49:1b-4 form an unusually long introduction for Psalms. It really is a special psalm; we might say it is a ‘wisdom psalm’. In this psalm, as in Ecclesiastes, a wisdom teacher is speaking, someone who has been taught by God. His message is universal, it is meant for everyone, for “all peoples” and for “all the inhabitants of the world” (Psa 49:1b). The inhabitants of the world are short-living, mortal people; they inhabit the world only briefly.

We recognize them in “those who dwell on the earth”, who are frequently mentioned in the book of Revelation (Rev 3:10 ; Rev 8:13 ; Rev 11:10 ; Rev 13:8 ; 12 ; 14). They are the earthlings, people who stick to this world, who are glued to it. They are the people whose portion is in this life (Psa 17:14a). They are so short-sighted that they live only for here and now. They are all called to “give ear”.

Whether they are “low” or “high”, whether they are “rich” or “poor”, each one has to deal with it individually (Psa 49:2). What one’s position in society or social status is does not matter. What matters in this psalm is how we are to deal with the inequality that is present in it.

We learn this by letting the ‘light’ of death shine on it. Then we see that this inequality that is present in life has no impact whatsoever on death. For everyone inevitably has to deal with death. And in death all differences cease. Death is the great ‘equalizer’.

In the context of these psalms of the Korahites, it is mainly about the oppression of the simple, poor remnant, by the distinguished and rich. The remnant comes to the conclusion that in death all differences are gone, after they have gone through the great tribulation.

The New Testament believer sees more. He knows that the Lord Jesus can come at any time to take up the believers. This is unknown to the Old Testament believer, for it is a mystery to him (1Cor 15:51-57). This does not make the message of the Korahites any less important to us, but on the contrary, even more important. If our spiritual eyes are open, it makes us see the relativity of wealth even more clearly.

The psalmist attracts the attention of his hearers or readers by saying how he is going to speak (Psa 49:3). He does not yet say what he is going to speak about, although he has already given a hint in Psa 49:2. To hold their attention, so that they will listen to what he is going to say, he holds out to them that he brings his message with “wisdom”, “meditation of my heart”, “a proverb”, and in “riddle” (cf. Pro 1:6). He will “express” his riddle “on the harp”.

The words of wisdom are important in order to get the right view of the subject on which the poet is going to speak. To benefit from these words, one must trust the poet. He has thought about what he is going to say. His words are the result of the contemplation of the subject in his heart.

He has not only thought about it, he has actually lived it in the midst of oppression and persecution (Psa 49:5). Right through the needs, he put his trust in God (Psa 49:15). This has given him insight into the subject on which he will speak. He speaks of wealth and the fear among those who are not rich of those who are rich.

He calls all peoples to listen (Psa 49:1b), but he himself is a listener as well (Psa 49:4). The wisdom of the psalmist, then, does not come from himself. It is wisdom that has been entrusted to him, although he does not mention its source here. The wisdom comes to him as a proverb. He first listens himself to what he has to say.

Before we can say anything meaningful, we must first listen. And when we speak, we must keep listening to the voice of God’s Spirit. The poet is inspired by the Spirit and is aware that he can only say something about wealth if he continues to listen to the Spirit’s voice.

What he says is “a proverb”. The word proverb means “parable” or “comparison”. We see the expression reflected in “like the beasts” in Psa 49:12 and Psa 49:20. This confirms the idea that in these two verses, like a refrain, we have the core message of this psalm.

For the use of a proverb in order to clarify his subject with it, he inclines his ear. In Hebrew it is literally “he keeps his ears open”. This means more than understanding, for it also implies that he is willing to listen. In Revelation 2-3 we find this characteristic of a listening ear among the remnant in the recurring “whoever has an ear, let him hear …” (Rev 2:7 ; 11 ; 17 ; 29 ; Rev 3:6 ; 13 ; 22).

The psalmist keeps his open ear, as it were, very close to his subject to know which proverb to use. It is not an easy subject, for the majority have a wrong view of wealth. But by listening carefully he will receive wisdom which he now expresses as a single proverb and will use the correct comparison.

He can therefore say that he will reveal his mysteries and do so in an eloquent manner, accompanied by a harp. The LORD uses the tones of the harp to calm the turmoil in the psalmist’s mind (cf. 2Kgs 3:13-15). The psalmist’s state of mind is restless in the days of evil, as we can see from Psa 49:5. Because of the soothing music, he is able to understand God’s voice, to unveil and pass on the mysteries.

‘Riddle’ here has the meaning of mysteries, of something hidden in the darkness. Here it is about the mysteries or riddles of life and death, and their relationship to each other in relation to wealth. The poet manages to reveal this riddle in an outstandingly clear manner, capturing the curiosity and attention of the listener.

Many are blind to the dangers associated with wealth; to them it is a mystery. For them he is going to reveal the real meaning of wealth. He is going to remove the covering that lies over it. He does this with the accompaniment of harp playing, giving his teaching the character of prophesying (cf. 1Chr 25:3). Prophesying means that he applies the truth of God to the heart and conscience of the hearer (1Cor 14:3). His subject, as mentioned, is wealth. He prophesies about the danger that is present when people are doing well financially.