สดุดี 49:16 วิจารณ์

This psalm 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 is 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 arises from the prosperity of the wicked. I. In the preface he proposes to awaken worldly people out of their security (Psa 49:1-3) and to comfort himself and other godly people in a day of distress (Psa 49:4, Psa 49:5). II. In the rest of the psalm, 1. He endeavours to convince sinners of their folly in doting upon the wealth of this world, by showing them (1.) That they cannot, with all their wealth, save their friends from death (Psa 49:6-9). (2.) They cannot save themselves from death (Psa 49:10). (3.) They cannot secure to themselves a happiness in this world (Psa 49:11, Psa 49:12). Much less, (4.) Can they secure to themselves a happiness in the other world (Psa 49:14). 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death (Psa 49:15). (2.) Against the fear of the prospering power of wicked people (Psa 49:16-20). In singing this psalm let us receive these instructions, and be wise. To the chief musician. A psalm for the sons of Korah.

INTRODUCTION TO PSALM 49 To the chief Musician, A Psalm for the sons of Korah. Aben Ezra says this psalm is a very excellent one, since in it is explained the Light of the world to come, and of the rational and immortal soul; and Kimchi is of opinion that it respects both this world and that which is to come: and indeed it treats of the vanity of trusting in riches: of the insufficiency of them for the redemption of the soul; of the short continuance of worldly honour and substance; of the certainty of death, and of the resurrection of the dead. And the design of it is to expose the folly of trusting in uncertain riches, and to comfort the people of God under the want of them.

Be not thou afraid when one is made rich,.... Who before was poor, or not so rich; but now become so, either by inheritance, or by his own diligence and industry, through the permission of Providence. This is to be understood, not of a good man, from whom oppression is not to be feared; but it may be hoped he will do good with his riches, by relieving the poor, and ministering to the support of the interest of religion, and using what power and authority he may have in defence of it: but it is to be interpreted of a wicked man; of one who neither fears God, nor regards man; who makes an ill use of his riches, power, and authority, to the oppression of the poor, and the persecution of the saints, and who seeks to be feared when he is not loved; see Pro 28:12; but the people of God should not be afraid when this is the case, since God is their strength, their light, and their salvation; and since wicked men can go no further than permitted, and at most can do no more than kill the body; see Psa 27:1; these words are an apostrophe of the psalmist, either to his own soul, or to the saints, and every particular believer; when the glory of his house is increased; either the same with riches, so called, Gen 31:1; because men are apt to glory in them, and for the most part obtain honour and glory from men by them; or children, and an increase of them, and especially when they come to honour; as also the advancement of themselves to high places of honour and trust; as well as additional buildings, large stately edifices, to make them look great, and perpetuate their names.

When you see the unjust becoming rich and the just poor, do not fear for yourself; do not be dismayed in mind, as if the providence of God is nowhere looking on human affairs, or perhaps, somewhere there is a divine watchfulness, but it does not reach to places near the earth, so as to watch over our affairs; for, if there were a providence, it would be apportioning to each person what is proper to him, so that the just, who understand how to use wealth, would be rich, but the wicked, who have wealth as the instrument of their wickedness, would be poor.… Now, since there are many who have such notions and who, because of the apparent inconsistency of the distribution of the fortunes of life, assume that the world is not the work of providence, the Scripture addresses these to calm their uninstructed emotion.… Do not be faint about present affairs, but await that blessed and everlasting life. Then you will see that poverty and contempt and the lack of luxuries befall the just person for his good. And do not be troubled now about imagined good things, as though they were unjustly divided. You will hear how it will be said to a certain rich man, “You in your lifetime have received good things,” but to the poor person that he receives evils in his life. As a consequence, therefore, the latter is consoled, but the former suffers pain.

...Perchance your heart says, Wretch that I am, I suppose to no purpose I have believed, God does not regard things human. God therefore does awaken us: and He says what? "Fear not, though a man have become rich" [Psalm 49:16]. For why did you fear, because a man has become rich? You feared that you had believed to no purpose, that perchance you should have lost the labour for your faith, and the hope of your conversion: because perchance there has come in your way gain with guilt, and you could have been rich, if you had seized upon that same gain with the guilt, and needed not have laboured; and you, remembering what God has threatened, have refrained from guilt, and have contemned the gain: you see another man that has made gain by guilt, and has suffered no harm; and you fear to be good. "Fear not," says the Spirit of God to you, "though a man shall have become rich." Would you not have eyes but for things present? Things future He has promised, who has risen again; peace in this world, and repose in this life, He has not promised. Every man does seek repose; a good thing he is seeking, but not in the proper region thereof he is seeking it. There is no peace in this life; in Heaven has been promised that which on earth we are seeking: in the world to come has been promised that which in this world we are seeking.

After this he provides explanation and advice for those condemned to a life of poverty and worn out through the arrogance of the rich.… Do not consider present prosperity any great thing, he is saying: wealth that catches all eyes is not lasting; those who raise their eyebrows and are puffed up at it will shortly after leave it all behind and be dispatched to death.

"Do not fear." Above, the Psalmist showed what is to be feared in the world by man; here he shows what is not to be feared, namely the prosperity of the wicked. And first he admonishes that we should not fear on account of the prosperity of the wicked; second, he assigns the reason, at "For when he shall die." The prosperity of the wicked has two things: namely, abundance of riches and sublimity of glory. With respect to the first he says, "Do not fear when a man is made rich." With respect to the second, "and when the glory of his house is multiplied." And he says "man." Man consists of a twofold nature: namely, animal and rational. And sometimes it is taken for the one, sometimes for the other. Here it is taken for animality; as if to say: if an animal man is made rich -- for such men are often enriched. Job 21: "Why do the wicked live, are they exalted, and strengthened with riches?" Likewise, Job 12: "The dwellings of robbers abound." If you see these things, do not fear. There can be a twofold cause of fear. One, lest they rage against men; the other, lest the good be scandalized by this and fail in hope, according to Ps. 72: "My feet were almost moved (...). And I said: Therefore, without cause have I justified my heart"; as if to say: since God bestows so many goods upon the wicked, it seems that he does not care about us, according to Mal. 3: "He is vain who serves God, and what profit have we that we have kept his commandments?" With respect to the second he says, "and when the glory of his house is multiplied." Sir. 9: "Do not envy the glory and the work of a sinner." Ps. 36: "I saw the wicked," etc.

This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. (Psa. 49:1-20) All are called to hear what interests all. world--literally, "duration of life," the present time.

applies this instruction. Be not anxious (Psa 37:1, &c.), since death cuts off the prosperous wicked whom you dread.