서론
無標題
英文原文
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 (Ps 49:1-3) and to comfort himself and other godly people in a day of distress, Ps 49:4,5. 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, Ps 49:6-9. (2.) They cannot save themselves from death, Ps 49:10. (3.) They cannot secure to themselves a happiness in this world, Ps 49:11,12. Much less, (4.) Can they secure to themselves a happiness in the other world, Ps 49:14. 2. He endeavours to comfort himself and other good people, (1.) Against the fear of death, Ps 49:15. (2.) Against the fear of the prospering power of wicked people, Ps 49:16-20. In singing this psalm let us receive these instructions, and be wise.
1-5
A Call to Attention
呼喚留意
交與伶長。可拉後裔的詩。
¹ 萬民哪，你們都當聽這話；世上一切的居民，都當留心耳聽。
² 無論上流下流，富足貧窮，都當留心聽。
³ 我口要說智慧的言語；我心要想通達的道理。
⁴ 我要側耳聽比喻，用琴解開謎語。
⁵ 在患難的日子，奸惡隨我腳跟，四面環繞我，我何必懼怕？
這是詩人論到世界之虛空、以及它不足以使我們快樂之講論的序言；我們很少遇見比這更莊嚴的引言；因為沒有別的真理比這更確定無疑，也沒有別的真理比這更有分量與重要性，並思想它對我們更有益處。
一、 他要求別人留意他將要說的話（詩49:1、2）：萬民哪，你們都當聽這話；聽了要留意，聽了要思想；說過一遍的，要聽兩遍。你們當聽，側耳而聽（詩62:9、11）。不僅「以色列人哪，你們都要聽，迦南的居民哪，都要側耳而聽」，更是萬民哪，你們都當聽，世上一切的居民，都當留心聽；因為這道理並非蒙了神聖啟示之人才獨有，連本性的亮光也為它作證。一切人都可以知道，所以當讓一切人思想：他們的財富在死亡之日不能使他們得益。無論上流下流、富足貧窮，都當一同來聽神的道；所以兩者都當帶著應用來聽這話。那些在世上高尚富足的人，當聽見他們屬世財物的虛空，不要因之驕傲，也不要在其中安穩，卻要善用財物行善，藉以為自己結交朋友；那些貧窮卑微的人，當聽見這話便知足於自己的微小，不要嫉妒那豐盛的人。窮人因對世上財富的不當渴慕所陷的危險，正如富人在其中所得的不當喜樂一般。他給出一個好理由，為何他的講論當受重視（詩49:3）：我口要說智慧的言語；他所要說的，1. 是真實而良善的。這是智慧與通達；凡領受並順服的，必因此有智慧有聰明。這不是可疑的，而是確定的；不是瑣碎的，而是有分量的；不是精巧推測的材料，而是引導我們走正路直達大目標的奇妙實用之道。2. 是他自己已經好好消化的。他口所說的，是他心所想的（如詩19:14、45:1）；是神所放進他心思的，是他自己已經鄭重思想過、完全明白其意、又確信其真的。傳道人從自己心中所說的，最有可能達到聽眾的心。
二、 他吸引自己的注意（詩49:4）：我要側耳聽比喻。 這被稱為比喻，不是因它隱晦難明，而是因它是智慧的講論、極具教益。這正是論到所羅門箴言所用的同一個字。詩人自己要側耳聽它。這暗示，1. 他是被神的靈所教導的，並不是憑自己說話。那要教導別人的，必須先自己學習。2. 他覺得自己與之關係密切，決不肯將自己的靈魂放在他所勸別人不要放的那根基上。3. 他不肯指望別人留意他自己所不留意的——把它當作至關重要的事。神賜人受教者的舌頭之處，他必先開通人的耳朵，使聽如受教者（賽50:4）。
三、 他應許要盡量把這事講得清楚而感人：我要用琴解開謎語。 他為自己所學的，他不肯隱藏或據為己有，卻要傳揚出來，使人得益。1. 有人不明白，這對他們是謎語；向他們講到可見之物的虛空、不可見之物的真實與分量，他們就說：主耶和華啊，他豈不是說比喻嗎？ 為這些人的緣故，他要解開這謎語，使它清楚到一個地步，跑著的人也能讀。2. 另有人很明白，卻不被它感動，它從未觸動他們；為這些人的緣故，他要用琴解開它，試試這個方法在他們身上動工、贏得他們。一首詩行能找到講道所飛越的人。（赫伯特）
四、 他從將這道理應用在自己身上開始，這才是處理屬神之事的正當方法。我們必須先向自己傳講，然後才去勸誡或教導別人。他在論到屬肉體之安穩的愚妄（詩49:6）之前，先在此根據自己的經歷，陳明那聖潔恩典之安穩的益處與安慰——那是倚靠神、不倚靠屬世財富的人所享有的：我何必懼怕？ 他的意思是，我何必懼怕他們所懼怕的（賽8:12）——就是屬世之人的恐懼。1. 「我何必怕他們呢？我何必在患難逼迫之日懼怕，當奸惡隨我腳跟——就是那企圖絆倒我腳跟的暗算者——四面環繞我，他們以奸惡的計謀環繞我？我何必怕那些能力全在乎財富的人——他們的財富不能救贖自己的朋友？我不怕他們的能力，因為它不能使他們毀滅我。」世上的大人物，當我們思想他們的財富在他們身上何等無用時，便顯得毫不可怕。我們不必怕那不能在自己尊榮中站立的，將我們從我們的尊榮中推下。2. 「我何必像他們那樣懼怕呢？」年老與死亡的日子，是患難的日子（傳12:1）。在審判之日，我們腳跟的奸惡（或作我們步履的奸惡，我們已往的罪）要四面環繞我們，要擺在我們眼前。人所作的事，連一切隱藏的事，無論是善是惡，神都必審問；我們各人必要將自己的事在神面前說明。 在這些日子裡，屬世的惡人要懼怕；對於那些把心放在世上的人，再沒有比想到離世更可怕的了；死對他們是恐怖之王，因為死後有審判，那時他們的罪要如同許多復仇女神環繞他們；但敬虔的人既有神與他同在，何必怕死呢？（詩23:4）當他的罪環繞他時，他看見它們全都蒙了赦免，他的良心得著潔淨與平安；所以即便在審判之日，當別人的心因懼怕而失效時，他仍能歡喜地抬起頭來（路21:26、28）。請注意，神的兒女，無論多麼貧窮，在這件事上確實比這世上最亨通的兒女更有福——他們在面對死亡與將來審判的恐怖時，得了美好的保障。
英文原文
A Call to Attention
To the chief musician. A psalm for the sons of Korah.
¹ Hear this, all ye people; give ear, all ye inhabitants of the world:
² Both low and high, rich and poor, together.
³ My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding.
⁴ I will incline mine ear to a parable: I will open my dark saying upon the harp.
⁵ Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about?
This is the psalmist's preface to his discourse concerning the vanity of the world and its insufficiency to make us happy; and we seldom meet with an introduction more solemn than this is; for there is no truth of more undoubted certainty, nor of greater weight and importance, and the consideration of which will be of more advantage to us.
I. He demands the attention of others to that which he was about to say (Ps 49:1,2): Hear this, all you people; hear it and heed it, hear it and consider it; what is spoken once, hear twice. Hear and give ear, Ps 62:9,11. Not only, "Hear, all you Israelites, and give ear all the inhabitants of Canaan," but, Hear, all you people, and give ear, all you inhabitants of the world; for this doctrine is not peculiar to those that are blessed with divine revelation, but even the light of nature witnesses to it. All men may know, and therefore let all men consider, that their riches will not profit them in the day of death. Both low and high, both rich and poor, must come together, to hear the word of God; let both therefore hear this with application. Let those that are high and rich in the world hear of the vanity of their worldly possessions and not be proud of them, nor secure in the enjoyment of them, but lay them out in doing good, that with them they may make to themselves friends; let those that are poor and low hear this and be content with their little, and not envy those that have abundance. Poor people are as much in danger from an inordinate desire towards the wealth of the world as rich people from an inordinate delight in it. He gives a good reason why his discourse should be regarded (Ps 49:3): My mouth shall speak of wisdom; what he had to say, 1. Was true and good. It is wisdom and understanding; it will make those wise and intelligent that receive it and submit to it. It is not doubtful but certain, not trivial but weighty, not a matter of nice speculation but of admirable use to guide us in the right way to our great end. 2. It was what he had himself well digested. What his mouth spoke was the meditation of his heart (as Ps 19:14,45:1); it was what God put into his mind, what he had himself seriously considered, and was fully apprized of the meaning of and convinced of the truth of. That which ministers speak from their own hearts is most likely to reach the hearts of their hearers.
II. He engages his own attention (Ps 49:4): I will incline my ear to a parable. It is called a parable, not because it is figurative and obscure, but because it is a wise discourse and very instructive. It is the same word that is used concerning Solomon's proverbs. The psalmist will himself incline his ear to it. This intimates, 1. That he was taught it by the Spirit of God and did not speak of himself. Those that undertake to teach others must first learn themselves. 2. That he thought himself nearly concerned in it, and was resolved not to venture his own soul upon that bottom which he dissuaded others from venturing theirs upon. 3. That he would not expect others should attend to that which he himself did not attend to as a matter of the greatest importance. Where God gives the tongue of the learned he first wakens the ear to hear as the learned, Isa 50:4.
III. He promises to make the matter as plain and as affecting as he could: I will open my dark saying upon the harp. What he learned for himself he would not conceal or confine to himself, but would communicate, for the benefit of others. 1. Some understood it not, it was a riddle to them; tell them of the vanity of the things that are seen, and of the reality and weight of invisible things, and they say, Ah Lord God! doth he not speak parables? For the sake of such, he would open this dark saying, and make it so plain that he that runs might read it. 2. Others understood it well enough, but they were not moved by it, it never affected them, and for their sake he would open it upon the harp, and try that expedient to work upon them, to win upon them. A verse may find him who a sermon flies. Herbert.
IV. He begins with the application of it to himself, and that is the right method in which to treat of divine things. We must first preach to ourselves before we undertake to admonish or instruct others. Before he comes to set down the folly of carnal security (Ps 49:6), he here lays down, from his own experience, the benefit and comfort of a holy gracious security, which those enjoy who trust in God, and not in their worldly wealth: Wherefore should I fear? he means, Wherefore should I fear their fear (Isa 8:12), the fears of worldly people. 1. "Wherefore should I be afraid of them? Wherefore should I fear in the days of trouble and persecution, when the iniquity of my heels, or of my supplanters that endeavour to trip up my heels, shall compass me about, and they shall surround me with their mischievous attempts? Why should I be afraid of those all whose power lies in their wealth, which will not enable them to redeem their friends? I will not fear their power, for it cannot enable them to ruin me." The great men of the world will not appear at all formidable when we consider what little stead their wealth will stand them in. We need not fear their casting us down from our excellency who cannot support themselves in their own excellency. 2. "Wherefore should I be afraid like them?" The days of old age and death are the days of evil, Ec 12:1. In the day of judgment the iniquity of our heels (or of our steps, our past sins) will compass us about, will be set in order before us. Every work will be brought into judgment, with every secret thing; and every one of us must give account of himself. In these days worldly wicked people will be afraid; nothing more dreadful to those that have set their hearts upon the world than to think of leaving it; death to them is the king of terrors, because, after death, comes the judgment, when their sins will surround them as so many furies; but wherefore should a good man fear death, who has God with him? Ps 23:4. When his iniquities compass him about, he sees them all pardoned, his conscience is purified and pacified, and then even in the judgment-day, when the hearts of others fail them for fear, he can lift up his head with joy, Lu 21:26,28. Note, The children of God, though ever so poor, are in this truly happy, above the most prosperous of the children of this world, that they are well guarded against the terrors of death and the judgment to come.
6-14
The Vanity of Worldly Riches; The End of the Wicked
世上財富的虛空；惡人的結局
⁶ 那些倚仗財物，自誇錢財豐富的人， ⁷ 一個也無法贖自己的弟兄，也不能替他將贖價給神—— ⁸ （因為贖他生命的價值極貴，而且永遠罷休，） ⁹ 叫他仍長久活著，不見朽壞。 ¹⁰ 他必看見連智慧人死亡，又見愚頑人和畜類人一同滅亡，將他們的財物留給別人。 ¹¹ 他們心裏思想，他們的家室必永存，把他們的住處留到萬代；他們以自己的名稱呼自己的地。 ¹² 但是人居尊貴中不能長久；他如同那要滅亡的畜類一樣。 ¹³ 他們所行的就是他們的愚妄；然而他們的後代還贊同他們的話語。〔細拉〕 ¹⁴ 他們如同羊群安排在陰間；死亡必作他們的牧者；到了早晨，正直人必管轄他們；他們的美容必在陰間被毀滅，再無住處。
在這些經文裏，我們有，
I. 屬世之人的靈性與道路的描述——這些人在今世有分（詩17:14）。經上假定他們有財物、有豐富的錢財（詩49:6），有房屋和可承受的產業，他們稱之為自己的（詩49:11）。神常常將這世上各樣美物豐豐富富地賜給那些輕看他、悖逆他的惡人；藉此顯明這些事物本身並不是最好的（否則神必將最多賜給他最好的朋友），也對我們不是最好的（否則那些標記為滅亡、要因興旺而被催熟歸於毀滅的人，便不會得著這麼多——箴1:32）。人可以擁有這世上的財富而因此變得更好——他的心可以因此在愛、感恩和順服上擴大，並可以用它行出多多益處、成為向自己賬上增添的果子；所以使人屬世的，不是擁有錢財，而是把心放在其上，視之為至好的。屬世之人便是如此被描述： 1. 他們把信心寄託於財富：他們倚仗財物（詩49:6）；他們倚賴它作自己的分和幸福，期望它能保守他們免受一切災禍，並供應他們一切美物，以為他們別無所需——不，連神也不需要。他們的金子就是他們所盼望的（伯31:24），於是便成了他們的神。我們的主正是這樣解釋富足之人得救的困難（可10:24）：倚靠錢財的人進神的國，是何等的難哪！見提前6:17。 2. 他們因錢財而驕傲：他們自誇錢財豐富——以為這些是神恩的確據，又證明自己的聰明與勤奮（是我力量、我手的能力得來的），以為這使他們真正偉大而幸福，比鄰舍更加優越。他們誇口自己擁有他們所要的一切（詩10:3），能向全世界挑戰（我坐了皇后之位，必永遠為主母）；所以他們以自己的名稱呼自己的地，盼望藉此使自己的名長存；即使他們的地真的保留了他們所稱的名，這不過是可憐的尊榮；但當地易主之時，名也常常隨之更改。 3. 他們以為自己屬世的產業可以長存，便以此自慰（詩49:11）：他們心裏思想，他們的家室必永存，並以這個思想自娛。思想豈不都在心裏嗎？誠然如此；但這表明， （1）這個思想在他們心中根深蒂固，在其中輾轉反覆，並謹慎地藏在他們內心最深之處。敬虔之人對世界也有思想，但那只是他表面的思想；他內裏的思想是留給神和屬天之事的：屬世之人對神的事物只有一些浮泛外在的思想，而他固定不變的思想、他內裏的思想，卻是關乎世界；世界離他的心最近，並坐在其中的寶座上。 （2）這思想在其中是刻意隱藏的。他們因羞愧不能說自己盼望家室永存，但內心卻如此想。即使他們不能說服自己相信必永遠長存，他們卻愚昧到以為他們的家室必永存，他們的住處必存到萬代；就算如此，當這些不再屬於他們之時，對他們又有何益處呢？然而這些也不會永存；因為世界要過去，其上的樣式也要過去。一切都被時間的牙齒所吞噬。
II. 對他們如此愚妄的證明。總而言之（詩49:13）：這就是他們的道路，是他們的愚妄。請注意，屬世的道路是非常愚妄的道路：那些把財寶積蓄在地上、把情感寄託於地下之事的人，既違背了正確的理性，也違背了自己真正的利益。神自己稱那以為自己的財物可以積存多年、可以作他靈魂之產業的人為無知的人（路12:19-20）。然而他們的後代卻贊同他們的話，與他們有同樣的見解，他們怎樣說就怎樣說，怎樣行就怎樣行，並踏著他們屬世道路的腳蹤。請注意，愛世界是一種遺傳在血脈中的疾病；人是與生俱來便有的，直到神的恩典將之醫治。為要證明屬肉體之屬世者的愚妄，他說明：
1. 他們用盡一切的財富，也不能救他們世上最親愛朋友的性命，也不能在那人受死亡拘禁之時為他買得緩刑（詩49:7-9）：他們之中沒有一個能以任何方法贖他的弟兄——就是他那屬世的兄弟，那弟兄若肯為他作保，他原會樂意從自己產業中拿出反擔保；他也樂意如此，盼望他日可以為那弟兄還這人情。但他們的話不能彼此代說，一個人的產業也不能作另一個人性命的贖價。神不看重它；在神眼中它毫無價值；事物的真正價值，乃是照著在神的賬上所記的。他的公義必不接納它作為交換或同等之物。我們弟兄性命的主，也是我們產業的主，他若願意，可以兩樣都取去——既不為難自己，也不虧負我們；所以一樣不能為另一樣作贖價。我們不能賄賂死亡，使我們的弟兄仍然活著，更不能使他永遠活著在這世上；也不能賄賂墳墓，使他不見朽壞；因為我們必死，必歸於塵土，從那場戰爭中沒有免役。信靠那不能使我們即使在一小時內為父母、兒女或親如己魂的朋友緩刑的東西，並以此誇口，是何等的愚妄！靈魂的贖價極貴，而且永遠罷休——這誠然是真實的；就是說，生命將逝之時不能被攔阻，已逝之時不能被召回，無論藉著任何人的技藝或屬世的代價。但這話更有所指，指向彌賽亞所要成就的那永遠的救贖——舊約聖徒正是仰望那位救贖主。永生是一件價值極大的珍寶，不是這世上的財富所能買得的。我們不是憑著能壞的金銀等物得贖的（彼前1:18-19）。博學的哈蒙德博士特別將詩49:8-9應用於基督：「靈魂的贖價必是貴重的」——必被高度重視，必代價極大；但既已成全，就永遠罷休——必永不需要重複（來9:25-26，10:12）。他（就是說，那救贖主）卻要永遠活著，並且不見朽壞——他要在見朽壞之前復活，然後永遠活著（啟1:18）。基督為我們作了世上一切財富所不能作的事；所以祂比我們一切屬世之物更當為我們所寶貴。基督為我們作了弟兄、朋友所不能作的事——不，連產業或勢力最好的人也不能；所以*愛父母或弟兄過於愛他的，配不上他。*這也顯明了屬世之人的愚妄，他們出賣自己的靈魂，去換取那永不能買得靈魂的東西。
2. 他們用盡一切財富，也不能保守自己免受死亡的打擊。屬世之人看見，並因看見而苦惱——智慧人死亡，愚頑人和畜類人也一同滅亡（詩49:10）。所以他不能不指望，這事至終也要臨到自己頭上；他找不著任何理由可以盼望自己永遠長存，便愚昧地以這一點自慰：雖然他自己不能，他的家室卻能。有些富人是智慧的，是謀士，但他們不能以一切的計謀和手腕勝過死亡、躲避它的打擊；另一些人是愚頑人和畜類人（Fortuna favet fatuis——愚人是命運的寵兒）；這些人雖然不行善，卻或許也不在世上行大害：但這不能成為他們的藉口；他們要滅亡，要被死亡帶走，正如那些以詭計行惡的智慧人一樣。或者我們可以把智慧人和愚頑人理解為敬虔人與惡人：敬虔人要死，他們的死是釋放；惡人要滅亡，他們的死是毀滅；但無論如何，他們要把財富留給別人。 （1）他們不能與之同留，它也不能為他們買得緩刑。雖然那個託辭一次曾管用（耶41:8）不要殺我們，因為我們田間有財寶，但那是無謂的託辭。 （2）他們不能帶走，必須留下。 （3）他們不能預知誰要享受；他們必留給別人，卻不知是誰——或許留給一個愚昧人（傳2:19），或許留給一個仇敵。
3. 他們的財富既不能在臨終之時為他們效力，他們的尊榮也是如此（詩49:12）：*人居尊貴中，不能長久。*我們假定一個人被升到最高的尊位，如世界所能使之偉大幸福的那樣——人在榮耀之中，人在最好的景況之中，被他所願意的一切優勢所環繞所支持；然而那時他也不能長久。他的尊榮不長存——那是一個易逝的影子。他本人也不長存，他不過夜；這世界不過是一個客店，他在其中停留的時間如此短暫，甚至難以說是在其中住過一夜；這些東西之中毫無安息；他不過是歇歇腳。他如同要滅亡的畜類一樣——就是說，他必如畜類一樣確然要死，他的死對他這世上的景況而言，正如畜類的死一樣是終結；他的屍體也要如畜類一樣朽壞；而且（如哈蒙德博士所觀察的）那些以不義之法取得的極大尊榮與財富，常常不能傳到他任何一個後裔手中（正如畜類死了之後，對其幼崽一無所留，只留下一個可供其覓食的廣大世界），而是立即落入別人之手——而那人原是他從未打算為之積攢的。
4. 他們在死之那邊的景況將要極其悲慘。他們所溺愛的世界不但不能救他們脫離死亡，反而要使他們更深地下到地獄（詩49:14）：*他們如同羊群安排在陰間。*他們的興旺不過如羊羔被養肥了為宰殺之用（何4:16），然後死亡來到，把他們如肥羊關在羊圈中——為禍患的日子被帶出來（伯21:30）。他們如因疾病而死的一群群羊被拋入陰間，在那裏死亡要牧養他們——就是第二次的死，那不死之蟲（伯24:20）。他們自己有罪的良心，如許多禿鷹一般，要不住地啃噬他們，說：兒啊，你該回想（路16:25）。死亡在他們身上誇勝，正如巴比倫王傾覆的記載中所描繪的——地獄因你而激動（賽14:9-23等）。聖徒能向驕傲的死亡誇口說：*你的毒鉤在哪裏？*死亡卻要向驕傲的罪人誇口說：*你的財富在哪裏？你的華美在哪裏？*他越被興旺所養肥，死亡便要越甘甜地牧養他。而在復活的清晨，當一切睡在塵埃中的都要醒來之時（但12:2），正直人必管轄他們——不僅在他們被永遠羞愧和藐視充滿之時被升到最高的尊嚴與尊榮，在他們被沉到最深的地獄之時被升到最高的諸天；他們還要與基督同作陪審，判斷他們，並要為神在他們滅亡上公義的判斷而歡呼。當財主在地獄裏求拉撒路帶一滴水來涼他的舌頭之時，他承認那正直人對他有管轄權，正如五個愚拙的童女也承認聰明童女的管轄權，並承認自己大大仰賴她們的憐憫，那時她們求說：請分點油給我們。願這話安慰我們，在正直人現今常因受欺壓而嘆息、惡人對他們有管轄權之時安慰我們。日子將到，那時局面要翻轉（斯9:1），正直人必有管轄權。讓我們現在就按那日事情將顯明的樣子來判斷。但惡人一切的美容將要如何呢？唉！那一切都要在陰間從他們住處被消滅；他們所自誇的、別人所奉承所羨慕的一切，都是外加的、借來的；那不過是油漆和清漆，他們要在自己本來的醜陋中復起。聖潔的美才是那吞噬一切其他美貌的陰間所不能觸碰、不能損害的。他們的美容要消滅——陰間（或地獄）要作他們每一個人的住處；在那裏，除了永遠的黑暗之處，再無別物，那裏還能有何美容呢？
英文原文
The Vanity of Worldly Riches; The End of the Wicked
⁶ They that trust in their wealth, and boast themselves in the multitude of their riches;
⁷ None of them can by any means redeem his brother, nor give to God a ransom for him:
⁸ (For the redemption of their soul is precious, and it ceaseth for ever:)
⁹ That he should still live for ever, and not see corruption.
¹⁰ For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others.
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.
¹² Nevertheless man being in honour abideth not: he is like the beasts that perish.
¹³ This their way is their folly: yet their posterity approve their sayings. Selah.
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.
In these verses we have,
I. A description of the spirit and way of worldly people, whose portion is in this life, Ps 17:14. It is taken for granted that they have wealth, and a multitude of riches (Ps 49:6), houses and lands of inheritance, which they call their own, Ps 49:11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Pr 1:32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches: They trust in their wealth (Ps 49:6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job 31:24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mk 10:24): How hard is it for those that trust in riches to enter into the kingdom of God! See 1Ti 6:17. 2. They take a pride in their riches: They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry (my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Ps 10:3) and can set all the world at defiance (I sit as a queen, and shall be a lady for ever); therefore they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (Ps 49:11): Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time.
II. A demonstration of their folly herein. In general (Ps 49:13), This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Lu 12:19,20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as they say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows,
1. That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (Ps 49:7-9): None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old-testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are not redeemed with corruptible things, such as silver and gold, 1Pe 1:18,19. The learned Dr. Hammond applies the Ps 49:8,9 expressly to Christ: "The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Heb 9:25,26,10:12. And he (that is, the Redeemer) shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Re 1:18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them.
2. That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that wise men die, likewise the fool and the brutish person perish, Ps 49:10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish (Fortuna favet fatuis—Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jer 41:8), Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Ec 2:19), perhaps to an enemy.
3. That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (Ps 49:12): Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time. He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them.
4. That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (Ps 49:14): Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Ho 4:16), and then death comes, and shuts them up in the grave like fat sheep in a fold, to be brought forth to the day of wrath, Job 21:30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death, the worm that dies not, Job 24:20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with, Son, remember, Lu 16:25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which hell from beneath is moved, Isa 14:9-23, etc. While a saint can ask proud Death, Where is thy sting? Death will ask the proud sinner, Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Da 12:2), the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when they begged, Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Est 9:1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be consumed in the grave from their dwelling; all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?
15-20
Privilege of the Godly
敬虔人的特權
¹⁵ 只是神必救贖我的靈魂脫離陰間的權勢，因為他必收納我。細拉。
¹⁶ 見人發財、家室增榮的時候，你不要懼怕；
¹⁷ 因為他死的時候，甚麼也不能帶去；他的榮耀不能隨他下去。
¹⁸ 他活着的時候，雖然自誇為有福；人所行的是使自己得好處，你若這樣行，人也必稱讚你。
¹⁹ 他必到他列祖那裏；他們永不見光。
²⁰ 人在尊貴中而不醒悟，如同死亡的畜類一樣。
此處向敬虔人給出好理由，
一、為甚麼他們不當懼怕死亡。若他們有像大衛在此那樣對死後蒙福狀態的舒暢盼望，就沒有懼怕的理由（詩49:15）。他先前（詩49:14）指出那些死在罪中之人的死何等悲慘，此處則指出那些在主裏而死之人的死何等有福。人們外在境遇的差別，在生前無論造成何等大的分別，在死時卻全無分別；富人和窮人在墳墓裏相遇。但人們屬靈光景的差別，雖然在今生萬事齊臨眾人之時所造成的分別微小，在死時和死後卻造成極大的分別。如今他得安慰，你受痛苦。 義人在死時有盼望，所以大衛在此對自己的靈魂在神裏面有盼望。當注意，相信靈魂必從墳墓得贖、必被接到榮耀裏去——這盼望是神的兒女在臨終之時極大的支持與喜樂。他們盼望，
(一) 神必救贖他們的靈魂脫離陰間的權勢，這包含：(1) 保守靈魂不與身體一同下到墳墓。墳墓憑着那判決（創3:19）對身體有權勢，並且在執行那權勢上夠殘忍（歌8:6）；但它對靈魂沒有這樣的權勢。它能使身體寂靜、囚禁、吞滅；但靈魂那時卻比以往更自由地活動、行事、交往（啟6:9-10）；它是非物質的、是不朽的。死亡雖然打破了那暗的燈籠，卻不能熄滅被囚在其中的蠟燭。(2) 在復活時使靈魂與身體重新聯合。靈魂常被用作生命的代稱；那誠然一時落在墳墓的權下，但至終必從其中得贖，那時必死的被生命吞滅。生命之神既起初是它的創造者，至終也必能作、必作它的救贖主。(3) 拯救靈魂脫離永遠的滅亡：神必救贖我的靈魂脫離地獄的陰間（詩49:15），脫離那將來的忿怒，脫離那惡人必被丟入的毀滅之坑（詩49:14）。臨終的聖徒可得大安慰，知道他們必不受第二次死的害（啟2:11），所以第一次的死沒有毒鉤，墳墓沒有勝利。
- 神必收納他們歸他自己。他救贖他們的靈魂，為要收納他們。詩31:5，我將我的靈魂交在你手裏，因為你已經救贖了它。 他必收納他們進入他的恩寵，必接納他們進入他的國，進入他為他們所預備的住處（約14:2-3），進入那些永存的房屋（路16:9）。
二、為甚麼他們不當懼怕惡人在這世上的興盛與權勢——那雖是他們的驕傲與喜樂，卻常是義人的嫉妒、憂愁與驚恐；然而通盤考慮，實在沒有理由如此。
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他假定試探極其強烈，使人嫉妒罪人的興盛，並懼怕他們要一手遮天，以他們的財富和勢力踐踏宗教和敬虔人，並懼怕他們終必被顯為真正有福的人；因為他假定：(1) 他們發了財，如此便能向周圍一切人發號施令、一無所缺。人人及萬事都順服金錢的號令。 (2) 他們家的尊榮從極小的起頭大大增加，這自然使人驕傲、狂妄、專橫（參詩5:16〔和合本詩5:9〕）。如此他們看來似乎是天的寵兒，因此可畏。(3) 他們在自己裏面、在自己心中極其安逸穩妥（詩49:18）：他在世時自誇為有福；就是說，他以為自己是一個非常有福的人——正是他所願意成為的那種——又是一個非常善良的人——正是他所應當成為的那種——只因為他在世上亨通。他自誇為有福，如同那個財主對自己的靈魂說：靈魂啊，你只管安逸，不要因着對世事的掛慮恐懼，也不要因着良心的責備勸戒而受到攪擾。一切都好，並且必永遠好下去。當注意：[1] 我們以甚麼為據看自己為好、以甚麼自誇為有福，這事關重大。信徒憑真實的神自己誇口（賽65:16），只要神屬他們就以自己為有福；屬肉體的人以世上的財富自誇，只要擁有豐富財富就以自己為有福。[2] 許多人寶貴的靈魂落在神的咒詛之下，他們卻自己稱自己為有福；他們在神所定罪的事上稱許自己，在神向他們宣戰之時卻向自己說平安。然而這還不是全部。(4) 他們在鄰舍中間有好名聲：人所行的是使自己得好處，你若這樣行，人也必稱讚你，稱揚你既能興起這樣的產業與家室，便是為自己作了好事。這是今世之子共同的想法：那些最能為肉體圖謀、堆積財富的人，就是為自己作了最好的事——雖然同時對靈魂、對永世一無所為；所以他們稱讚貪財的，卻被耶和華所憎惡（詩10:3）。若以人為我們的審判官，我們聰明的作法便是如此博取他們的好評；但若神定我們為有罪，我們蒙人認可有甚麼益處呢？哈蒙德博士將此話理解為對此處所說的那敬虔人而言，因為用的是第二人稱，不是指那惡人：他在世時自誇為有福，你卻要因善待自己而受稱讚。 那屬世界的人高抬自己；你卻不像他那樣自誇，而是善待自己——為自己確保永遠的福祉——你必受稱讚，雖不蒙人稱讚，卻蒙神稱讚，這將是你永遠的尊榮。
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他提出足以除掉試探之力量的理由，指引我們前瞻興盛罪人的結局（詩73:17）：思想他們在來世的樣子，你就會看出他們在今世的光景和所有，並沒有可嫉妒的理由。
(1) 在來世，他們如今所迷戀的一切財富和興盛對他們毫無益處。這是悲慘的分，不能隨他們一同長存（詩49:17）：他死的時候——按假定是說他自己要到另一個世界去——他卻不能帶去甚麼，不能帶去他多年所堆積的任何東西。最偉大、最富有的人因此不能成為最快樂的人，因為他們活在這世上對自己毫無益處；他們如何赤身進入，也要如何赤身出去。但那些能在今世活着之後、在來世有所憑藉的人，卻能藉着恩典說：自己雖然帶着敗壞、罪惡、屬靈赤身進入這世界，卻帶着更新、成聖、穿上基督之義的美好衣裳離開這世界。那些在聖靈的恩典和安慰上富足的人，有所可帶——死時所帶去的，是死不能剝奪、死反倒使其更加完全的；至於屬世的產業，我們怎樣從母胎赤身而來（所有的都是從別人領受的），也必照樣赤身而去，留給別人（提前6:7）。他們要下去，但他們的榮耀——他們所稱為榮耀、所引以為榮的——不能隨他們下去減輕死亡和墳墓的羞辱、在審判中拯救他們，或減輕地獄的痛苦。恩典是隨我們升上去的榮耀，但屬世的榮耀卻不隨我們下去。
(2) 在來世，他們因在今世所享受的財富和興盛的種種濫用，必無限地更糟（詩49:19）：他的靈魂必到他那世世代代的列祖那裏——他那屬世的、惡的列祖，他所附和其言論、所跟從其腳蹤的列祖，那些不肯聽從耶和華話語的列祖（亞1:4）。他必去與他們同在那裏——與那些永不見光的人同在，永遠不得安慰喜樂的最小影兒，因為被定罪受全然的黑暗。所以不要懼怕惡人的威榮權勢；因為在尊貴中的人若不智慧良善，其結局必是悲慘；他若不醒悟，是當受憐憫，而非當受嫉妒。一個愚昧人、惡人在尊貴中，實在是日頭之下最可鄙的活物之一；他如同死亡的畜類一樣（詩49:20）；不，作一頭牲畜，強如作一個使自己如同牲畜的人。在尊貴中而醒悟的人——認識並盡自己本分、對良心負責的人——如同神，如同至高者的兒子。但在尊貴中而不醒悟的人——驕傲、放縱、欺壓人的人——如同牲畜，他們也必如牲畜般滅亡：在今世不榮耀，雖然不像牲畜那樣在來世得免罪。所以興盛的罪人當為自己懼怕；但連受苦的聖徒也不當懼怕他們。
英文原文
Privilege of the Godly
¹⁵ But God will redeem my soul from the power of the grave: for he shall receive me. Selah.
¹⁶ Be not thou afraid when one is made rich, when the glory of his house is increased;
¹⁷ For when he dieth he shall carry nothing away: his glory shall not descend after him.
¹⁸ Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself.
¹⁹ He shall go to the generation of his fathers; they shall never see light.
²⁰ Man that is in honour, and understandeth not, is like the beasts that perish.
Good reason is here given to good people,
I. Why they should not be afraid of death. There is no cause for that fear if they have such a comfortable prospect as David here has of a happy state on the other side death, Ps 49:15. He had shown (Ps 49:14) how miserable the dead are that die in their sins, where he shows how blessed the dead are that die in the Lord. The distinction of men's outward condition, how great a difference soever it makes in life, makes none at death; rich and poor meet in the grave. But the distinction of men's spiritual state, though, in this life, it makes a small difference, where all things come alike to all, yet, at and after death, it makes a very great one. Now he is comforted, and thou art tormented. The righteous has hope in his death, so has David here hope in God concerning his soul. Note, The believing hopes of the soul's redemption from the grave, and reception to glory, are the great support and joy of the children of God in a dying hour. They hope,
I. That God will redeem their souls from the power of the grave, which includes, (1.) The preserving of the soul from going to the grave with the body. The grave has a power over the body, by virtue of the sentence (Ge 3:19), and it is cruel enough in executing that power (So 8:6); but is has no such power over the soul. It has power to silence, and imprison, and consume the body; but the soul then moves, and acts, and converses, more freely than ever (Re 6:9,10); it is immaterial and immortal. When death breaks the dark lantern, yet it does not extinguish the candle that was pent up in it. (2.) The reuniting of the soul and body at the resurrection. The soul is often put for the life; that indeed falls under the power of the grave for a time, but it shall, at length, be redeemed from it, when mortality shall be swallowed up of life. The God of life, that was its Creator at first, can and will be its Redeemer at last. (3.) The salvation of the soul from eternal ruin: "God shall redeem my soul from the sheol of hell (Ps 49:15), the wrath to come, that pit of destruction into which the wicked shall be cast," Ps 49:14. It is a great comfort to dying saints that they shall not be hurt of the second death (Re 2:11), and therefore the first death has no sting and the grave no victory.
2. That he will receive them to himself. He redeems their souls, that he may receive them. Ps 31:5, Into thy hands I commit my spirit, for thou has redeemed it. He will receive them into his favour, will admit them into his kingdom, into the mansions that he prepared for them (Joh 14:2,3), those everlasting habitations, Lu 16:9.
II. Why they should not be afraid of the prosperity and power of wicked people in this world, which, as it is their pride and joy, has often been the envy, and grief, and terror of the righteous, which yet, all things considered, there is no reason for.
1. He supposes the temptation very strong to envy the prosperity of sinners, and to be afraid that they will carry all before them with a high hand, that with their wealth and interest they will run down religion and religious people, and that they will be found the truly happy people; for he supposes, (1.) That they are made rich, and so are enabled to give law to all about them and have every thing at command. Pecuniæ obediunt omnes et omnia—Every person and every thing obey the commanding influence of money. (2.) That the glory of their house, from very small beginnings, is increased greatly, which naturally makes men haughty, insolent, and imperious, Ps 5:16. Thus they seem to be the favourites of heaven, and therefore formidable. (3.) That they are very easy and secure in themselves and in their own minds (Ps 49:18): In his life-time he blessed his soul; that is, he thought himself a very happy man, such a one as he would be, and a very good man, such a one as he should be, because he prospered in the world. He blessed his soul, as that rich fool who said to his soul, "Soul, take thy ease, and be not disturbed either with cares and fears about the world or with the rebukes and admonitions of conscience. All is well, and will be well for ever." Note, [1.] It is of great consequence to consider what that is in which we bless our souls, upon the score of which we think well of ourselves. Believers bless themselves in the God of truth (Isa 65:16) and think themselves happy if he be theirs; carnal people bless themselves in the wealth of the world, and think themselves happy if they have abundance of that. [2.] There are many whose precious souls lie under God's curse, and yet they do themselves bless them; they applaud that in themselves which God condemns, and speak peace to themselves when God denounces war against them. Yet this is not all. (4.) They are in good reputation among their neighbours: "Men will praise thee, and cry thee up, as having done well for thyself in raising such an estate and family." This is the sentiment of all the children of this world, that those do best for themselves that do most for their bodies, by heaping up riches, though, at the same time, nothing is done for the soul, nothing for eternity; and accordingly they bless the covetous, whom the Lord abhors, Ps 10:3. If men were to be our judges, it were our wisdom thus to recommend ourselves to their good opinion: but what will it avail us to be approved of men if God condemn us? Dr. Hammond understands this of the good man here spoken to, for it is the second person, not of the wicked man spoken of: "He, in his life-time, blessed his soul, but thou shalt be praised for doing well unto thyself. The worldling magnified himself; but thou that dost not, like him, speak well of thyself, but do well for thyself, in securing thy eternal welfare, thou shalt be praised, if not of men, yet of God, which will be thy everlasting honour."
2. He suggests that which is sufficient to take off the strength of the temptation, by directing us to look forward to the end of prosperous sinners (Ps 73:17): "Think what they will be in the other world, and you will see no cause to envy them what they are and have in this world."
(1.) In the other world they will be never the better for all the wealth and prosperity they are now so fond of. It is a miserable portion, which will not last so long as they must (Ps 49:17): When he dies it is taken for granted that he goes into another world himself, but he shall carry nothing away with him of all that which he has been so long heaping up. The greatest and wealthiest cannot therefore be the happiest, because they are never the better for their living in this world; as they came naked into it, they shall go naked out of it. But those have something to show in the other world for their living in this world who can say, through grace, that though they came corrupt, and sinful, and spiritually naked, into it, they go renewed, and sanctified, and well clothed with the righteousness of Christ, out of it. Those that are rich in the graces and comforts of the Spirit have something which, when they die, they shall carry away with them, something which death cannot strip them of, nay, which death will be the improvement of; but, as for worldly possessions, as we brought nothing into the world (what we have we had from others), so it is certain that we shall carry nothing out, but leave it to others, 1Ti 6:7. They shall descend, but their glory, that which they called and counted their glory, and gloried in, shall not descend after them to lessen the disgrace of death and the grave, to bring them off in the judgment, or abate the torments of hell. Grace is glory that will ascend with us, but no earthly glory will descend after us.
(2.) In the other world they will be infinitely the worse for all their abuses of the wealth and prosperity they enjoyed in this world (Ps 49:19): The soul shall go to the generation of his fathers, his worldly wicked fathers, whose sayings he approved and whose steps he trod in, his fathers who would not hearken to the word of God, Zec 1:4. He shall go to be there where they are that shall never see light, shall never have the least glimpse of comfort and joy, being condemned to utter darkness. Be not afraid then of the pomp and power of wicked people; for the end of the man that is in honour, if he be not wise and good, will be miserable; if he understand not, he is to be pitied rather than envied. A fool, a wicked man, in honour, is really as despicable an animal as any under the sun; he is like the beasts that perish (Ps 49:20); nay, it is better to be a beast than to be a man that makes himself like a beast. Men in honour that understand, that know and do their duty and make conscience of it, are as gods, and children of the Most High. But men in honour that understand not, that are proud, and sensual, and oppressive, are as beasts, and they shall perish, like the beasts, ingloriously as to this world, though not, like the beasts, indemnified as to another world. Let prosperous sinners therefore be afraid for themselves, but let not even suffering saints be afraid of them.
本篇是一篇講章，下一篇也是如此。在大多數詩篇中，我們看見作者在禱告或讚美；在這幾篇中，我們看見他在講道；而我們唱詩篇時，也有責任教導並勸誡自己與彼此。本篇講論的宗旨，是要使這世界的人確知他們將心志寄託於世上事物之罪惡與愚妄，從而勸他們尋求那更好的世界的事；同時也要在神百姓因自身的患難、並因惡人亨通而生的憂愁中安慰他們。一、在引言中，他設法喚醒屬世之人脫離他們的安逸（詩 49:1-3），又在患難之日安慰自己和其他敬虔人（詩 49:4,5）。二、在本篇餘下的部分：1. 他設法使罪人確知他們貪戀世上財富的愚妄，向他們指明：（1）他們縱有萬般財富，也不能救朋友免死（詩 49:6-9）；（2）他們不能救自己免死（詩 49:10）；（3）他們不能為自己在這世界確保福樂（詩 49:11,12）；更不能（4）為自己在來世確保福樂（詩 49:14）。2. 他設法安慰自己和其他敬虔人：（1）勝過對死亡的恐懼（詩 49:15）；（2）勝過對惡人亨通權勢的恐懼（詩 49:16-20）。我們唱這詩時，當領受這些教訓，成為有智慧的人。