Though while he lived, &c.— Houbigant, after many of the ancient versions, renders this, Though in life he indulges himself, and will praise thee so long as thou shalt do well to him, Psalms 49:19. Yet shall he go, &c. Mudge gives nearly the same sense with this version: Though whilst he lived he felicitated his soul, and men praised thee, that thou usedst thyself well. His gloss is, "Though he lived ever so luxuriously, and men talked of him as one who vixit dum vixit bene, lived well as long as he lived." The change of the number in our version, as well as in this of Mudge, appears very aukward, unless we are to suppose it a clause of general admonition thrown in by the Psalmist, signifying, "that so long as you live in a state of luxury and opulence, indulging your bodily appetites, you will always find flatterers and parasites sufficient to applaud you."
REFLECTIONS.—1st, The Psalmist, with solemnity, introduces his important discourse, and calls upon all, both high and low, to attend the lessons of instruction that he was about to deliver. The one that they might know the vanity of their possessions; the other, that they might be content in the want of them, nor envy those who enjoyed them. His subject was concerning the truest wisdom, and he spoke after deep meditation: his discourse might indeed appear to the world parabolical and dark; but he desired so to incline his own ear to divine teaching, that he might be enabled to make the matter clear to others, and with his harp engage, by pleasing harmony, the ears of others to listen to his song. Note; (1.) The poor need as much be warned against envy and discontent, as the rich against pride and worldly confidence. (2.) Divine subjects should be spoken of with great thought and seriousness. (3.) What we inculcate on others, we must recommend by our own practice. (4.) Music answers its original design when employed to convey, or imprint, the sentiments of Divine wisdom.
2nd, Having engaged attention, he begins to open his parable. He describes,
1. The security of gracious souls, and intimates how unspeakably superior that is to all worldly wealth. In the days of affliction they are delivered from all distressing fear, with which worldly men are overwhelmed; and even in death and judgment, when iniquity compasseth about the sinner, and riches profit not in the day of wrath, every faithful soul shall be confident in the pardoning love of a reconciled God. Note; A sense of God's love, and the near prospect of glory, are infinitely more precious than thousands of gold and silver.
2. The insufficiency of worldly riches to ransom a brother from the hand of death, or disease, or to save his soul from hell. No gifts can bribe or secure from the arrest of God's messengers; no riches profit in the day of wrath, to suspend the sentence, or prevent its execution. The soul is too precious to be purchased by corruptible things, such as silver and gold: if the blood of Jesus, and the redemption which is in him, be neglected, all other price is fruitless; and the sinner perishes for ever.
3rdly, Two reasons are here further urged, why the faithful should endure want in patient hope, and neither fear nor envy the prosperity of the proud.
1. Because in death the soul of the faithful believer has hope: for the Lord will redeem him from the power of the grave, and receive him into his everlasting arms of love: the same Jesus who has paid the price of his redemption, will assuredly raise him up at the last day.
2. Because the end of the proud and ungodly is terrible. In the present dispensation of God's providence, indeed, they are frequently seen to flourish; their riches flow in like a river; their families increase; their names are respected; they bless themselves, as if they had heaven's favour, and say, Soul, take thine ease; whilst others foolishly follow their example, and encourage the deceit; praising their worldly wisdom, and admiring them as the truly happy men. Such general approbation, and apparent prosperity, might be apt to awaken the envy, or excite the fears, of the righteous. But there is no cause for either: this big-swoln worm is dust of the earth, and returning quickly to the grave: thither, neither his riches, honour, nor fame can descend: among his fathers his sepulchre will be found; and, when once he has left the light of this sun, the outer and eternal darkness must receive him, without one glimpse of hope or joy for ever. Such is the miserable end of the proud man, who neglects the concerns of eternity for the vanities of time; and, stupid as the beasts which perish, understandeth not the things that make for his everlasting peace. Note; (1.) We must not take our estimation of men from their own vaunts, or the world's admiration, but from the word of God. Many a joyous sinner, many a great character in the earth, whom man blesses, is a wretch in prospect, and under the curse of God. (2.) It is not what we have in this world but what we carry with us into the next, that constitutes the true riches. How unspeakably richer is the poor soul which goes to treasure incorruptible in heaven, than he who leaves behind him of earth's dross thousands and millions! (3.) They only are wise who consider their latter end; and they the most arrant fools, who forget it. (4.) The state of the most loathsome animal is infinitely preferable to that of the brutish sinner: the one dies, and is no more; the other, after a life of sinful madness, enters upon an eternity of misery.