Albert Barnes Commentary Psalms 49

Hear this, all ye people - That is, what I am about to utter is worthy of universal attention; it pertains equally to all mankind. The psalmist, therefore, calls on all the nations to attend to what he is about to say. Compare the notes at (Isaiah 1:2).

Give ear - Incline your ear; attend. Compare the notes at (Psalms 17:6). See also (Isaiah 37:17); (Isaiah 55:3); (Daniel 9:18); (Proverbs 2:2).

All ye inhabitants of the world - The truth to be declared does not pertain exclusively to any one nation, or any one class of people. All are interested in it. The term here rendered “world” - חלד cheled — means properly “duration of life, lifetime;” then, “life, time, age;” and then it comes to denote the world, considered as made up of the living, or the passing generations.

Both low and high - Those alike of humble and those of exalted rank, for it pertains equally to all. On the meaning of the “terms” employed here, see the notes at (Isaiah 2:9). These truths pertained to the “low,” that is, to those of humble rank, teaching them not to envy the rich and not to fear their power; and they pertained to those of exalted rank, teaching them not to trust in their riches and not to suppose that they could permanently possess and enjoy them.

Rich and poor together - For they are equally interested in these truths; that is, what the psalmist was about to say was adapted to impart useful lessons to both classes. Both needed instruction on the subject; and the same class of truths was adapted to furnish that instruction. The class of truths referred to was derived from the powerlessness of wealth in regard to the things of most importance to people, and from the fact that all that a person can gain must soon be left. These truths teach one class that they should not set their heart on wealth and should not pride themselves on possessing it, and they teach the other class that they should not envy or fear the possessor of riches.

My mouth shall speak of wisdom - That is, I will utter sentiments that are wise, or that are of importance to all; sentiments that will enable all to take a just view of the subject on which I speak. This indicates “confidence” in what he was about to utter, as being eminently deserving of attention.

And the meditation of my heart shall be of understanding - What I reflect on, and what I give utterance to, in the matter under consideration. The idea is, that he had meditated on the subject, as to what was real wisdom in the matter, and that he would now give utterance to the result of his meditations. It was not wisdom in general, or intelligence or understanding as such on which he designed to express the results of his thoughts, but it was only in respect to the proper value to be attached to wealth, and as to the fact of its causing fear (Psalms 49:5) in those who did not possess it, and who might be subjected to the oppressive acts of those who were rich.

I will incline mine ear to a parable - The phrase “I will incline mine ear” means that he would listen or attend to—as we incline our ear toward those whom we are anxious to hear, or in the direction from which a sound seems to come. Compare (Psalms 5:1); (Psalms 17:1); (Psalms 39:12); (Isaiah 1:2). On the word rendered “parable” here, משׁל mâshâl, see the notes at (Isaiah 14:4). Compare (Job 13:12), note; (Job 27:1), note.

The word properly means similitude; then, a sentence, a sententious saying, an aphorism; then, a proverb; then, a song or poem. There is usually found in the word some idea of “comparison,” and therefore, usually something that is to be illustrated “by” a comparison or a story.

The reference here would seem to be to some dark or obscure subject that needed to be illustrated, which was not easy to understand, and which had given the writer, as well as others, perplexity and difficulty. He proposed now, intending to understand and explain it, to place his ear, as it were, “close to the matter,” so that he might clearly comprehend it.

The matter was difficult, but he felt assured he could explain it—as when one unfolds the meaning of an enigma. The “problem”—the “parable,” the difficult point—related to the right use or proper value of wealth, or the estimate in which it should be held by those who possessed it and by those who did not.

It was very evident to the author of the psalm that people’s views were not right on the subject; he therefore proposed to examine the matter carefully and to state the exact truth.

I will open - I will explain; I will communicate the result of my careful inquiries.

My dark saying - The word used here, חידה chı̂ydâh, is rendered “dark speeches” in (Numbers 12:8); “riddle,” in (Judges 14:12–19) and (Ezekiel 17:2); “hard questions” in (1 Kings 10:1) and (2 Chronicles 9:1); “dark saying” (as here) in (Psalms 78:2) and (Proverbs 1:6); “dark sentences,” in (Daniel 8:23); and “proverb” in (Habakkuk 2:6). It does not occur elsewhere.

It properly means “something entangled, intricate”; then, a trick or stratagem; then an intricate speech, a riddle; then, a sententious saying, a maxim; then a parable, a poem, a song, or a proverb.

The idea here is that the point was intricate or obscure; it was not well understood, and he purposed “to lay it open” and to make it plain.

Upon the harp - On the meaning of the word used here, see the notes at (Isaiah 5:12). The idea here is that he would accompany the explanation with music, or would express it so that it might be accompanied with music. That is, he would give it a poetic form—a form such that the sentiment might be used in public worship and be impressed upon the mind by all the force and power that music would impart.

Sentiments of purity and truth, and sentiments of pollution and falsehood as well, are always most deeply embedded in people’s minds, and are made most enduring and effective, when they are connected with music.

Thus, the sentiments of patriotism are perpetuated and impressed in song. Similarly, sentiments of sensuality and pollution owe much of their permanence and power to the fact that they are expressed in corrupt verse, perpetuated in exquisite poetry, and accompanied with song.

Scenes of revelry, as well as acts of devotion, are sustained by song. Religion proposes to take advantage of this principle in our nature by connecting the sentiments of piety with the sweetness of verse, and by impressing and perpetuating those sentiments through associating them with all that is tender, pure, and inspiriting in music.

Hence, music—both vocal and instrumental—has always been found to be an invaluable aid in securing the proper impression of truth on people’s minds, as well as in giving utterance to the sentiments of piety in devotion.

Why should I fear in the days of evil? This verse is evidently designed to state the main subject of the psalm: the result of the author's reflections on what had been a source of perplexity to him, on what had seemed to him to be a dark problem. He had evidently felt that there was reason to dread the power of wicked rich men, but he now felt that he had no ground for that fear and alarm. He saw that their power was short-lived, that all the ability to injure, arising from their station and wealth, must soon cease, and that his own highest interests could not be affected by anything which they could do. The days of evil here spoken of are the times which are referred to in the following phrase, when the iniquity of my heels, etc.

When the iniquity of my heels shall compass me about — It would be difficult to make any sense of this expression, though it is substantially the same rendering found in the Vulgate and the Septuagint. Luther renders it, "when the iniquity of my oppressors encompasses me." The Chaldee Paraphrase renders it, "Why should I fear in the days of evil, unless it be when the guilt of my sin compasses me about?" The Syriac renders it, "the iniquity of 'my enemies.'" The Arabic, "when my enemies surround me." DeWette renders it as Luther does. Rosenmuller, "when the iniquity of those who lay snares against me shall compass me around." Professor Alexander, "when the iniquity of my oppressors (or supplanters) shall surround me."

The word rendered "heels" here, עקב ‛ âqêb, properly means "heel" (Genesis 3:15; Job 18:9; Judges 5:22); then, the rear of an army (Joshua 8:13); then, in the plural, "footsteps," prints of the heel or foot (Psalms 77:19); and then, according to Gesenius (Lexicon), "a lier in wait, insidiator."

Perhaps there is in the word the idea of craft, of lying in wait, of taking advantages—from the verb עקב ‛ âqab, to be behind, to come from behind, and hence to supplant, to circumvent. So in Hosea 12:3, in the womb he held his brother by the heel . Hence, the word is used as meaning to supplant, to circumvent (Genesis 27:36; Jeremiah 9:4, Hebrew, Jeremiah 9:3). This is, undoubtedly, the meaning here. The true idea is, when I am exposed to the craft, cunning, and tricks of those who lie in wait for me, I am liable to be attacked suddenly or to be taken unawares; but what have I to fear? The psalmist refers to the evil conduct of his enemies as having given him alarm.

They were rich and powerful. They endeavored in some way to supplant him—perhaps, as we should say, to "trip him up"—to overcome him by art, by power, by trick, or by fraud. He had been afraid of these powerful foes; but on a calm review of the whole matter, he came to the conclusion that he had really no cause for fear. The reasons for this he proceeds to state in the following part of the psalm.