July 10, 2024
What is the price of life?
Psalm 49
Katie Taulbee
Big Book Idea
Thinking and feeling God's way.
Key Verse | Psalm 49:7-9, 15
Truly no man can ransom another,
or give to God the price of his life,
for the ransom of their life is costly
and can never suffice,
that he should live on forever
and never see the pit.
But God will ransom my soul from the power of Sheol,
for he will receive me. Selah
Psalm 49
Why Should I Fear in Times of Trouble?
To the choirmaster. A Psalm of the Sons of Korah.
1
Hear this, all peoples!
Give ear, all inhabitants of the world,
2
both low and high,
rich and poor together!
3
My mouth shall speak wisdom;
the meditation of my heart shall be understanding.
4
I will incline my ear to a proverb;
I will solve my riddle to the music of the lyre.
5
Why should I fear in times of trouble,
when the iniquity of those who cheat me surrounds me,
6
those who trust in their wealth
and boast of the abundance of their riches?
7
Truly no man can ransom another,
or give to God the price of his life,
8
for the ransom of their life is costly
and can never suffice,
9
that he should live on forever
and never see the pit.
10
For he sees that even the wise die;
the fool and the stupid alike must perish
and leave their wealth to others.
11
Their graves are their homes forever,
1
49:11
Septuagint, Syriac, Targum; Hebrew Their inward thought was that their homes were forever
their dwelling places to all generations,
though they called lands by their own names.
12
Man in his pomp will not remain;
he is like the beasts that perish.
13
This is the path of those who have foolish confidence;
yet after them people approve of their boasts.
2
49:13
Or and of those after them who approve of their boasts
Selah
14
Like sheep they are appointed for Sheol;
death shall be their shepherd,
and the upright shall rule over them in the morning.
Their form shall be consumed in Sheol, with no place to dwell.
15
But God will ransom my soul from the power of Sheol,
for he will receive me. Selah
16
Be not afraid when a man becomes rich,
when the glory of his house increases.
17
For when he dies he will carry nothing away;
his glory will not go down after him.
18
For though, while he lives, he counts himself blessed
—and though you get praise when you do well for yourself—
19
his soul will go to the generation of his fathers,
who will never again see light.
20
Man in his pomp yet without understanding is like the beasts that perish.
Table of Contents
Introduction to The Psalms
Timeline
Author and Date
Individual psalms come from diverse periods of Israel’s history, but at every stage they served as the songbook of God’s people. David wrote about half of the Psalms. His role as king was more than that of a ruler. He was to represent and even embody the people, and their well-being was tied to his faithfulness. David, then, writes as a representative, and the readers must discern whether the emphasis of a psalm is more on his role as ruler or more on his role as ideal Israelite, in which he is an example for all. The historical occasions mentioned in the psalm titles help the reader see how faith applies to real-life situations.
Key Themes
The Psalter is fundamentally the hymnbook of God’s people. It takes the basic themes of OT theology and turns them into song:
- Monotheism. The one God, Maker and Ruler of all, will vindicate his goodness and justice in his own time. Everyone must know and love this God, whose purity, power, wisdom, faithfulness, and unceasing love are breathtakingly beautiful.
- Creation and fall. Though God made man with dignity and purpose, all people since the fall are beset with sins and weaknesses that only God’s grace can heal.
- Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant. This covenant expressed God’s intention to save his people, and through them to bring light to the world.
- Covenant membership. In his covenant, God offers grace to his people: forgiveness of their sins, the shaping of their lives to reflect his own glory, and a part to play as light to the Gentiles. Each member of God’s people is responsible to believe God’s promises and to grow in obeying his commands. Those who do this enjoy the full benefits of God’s love and find delight in knowing him. The well-being of God’s people as a whole affects the well-being of each member. Each one shares the joys and sorrows of the others. When believers suffer, they should not seek revenge but should pray. They can be confident that God will make all things right in his own time.
- Eschatology. The story of God’s people is headed toward a glorious future, in which all kinds of people will come to know the Lord. The personal faithfulness of God’s people contributes to his ultimate purpose. The Messiah, the ultimate heir of David, will lead his people in the great task of bringing light to the Gentiles.
Types of Psalms
The Psalms can be identified according to some basic categories:
Laments, which lay a troubled situation before the Lord, asking him for help. There are community (Psalm 12) and individual (Psalm 13) laments. This category is the largest by far, including up to a third of all Psalms.
Hymns of praise, which call God’s people to admire his great attributes and deeds. Examples include Psalms 8; 93; and 145.
Hymns of thanksgiving. As with laments, there are community (Psalm 9) and individual (Psalm 30) thanksgiving psalms.
Hymns celebrating God’s law (Psalm 119).
Wisdom psalms (Psalms 1; 37), which reflect themes from the Wisdom Books (Job, Proverbs, Ecclesiastes, Song of Solomon).
Songs of confidence, which enable worshipers to deepen their trust in God amid difficult circumstances (Psalm 23).
Royal psalms, which present the Davidic monarchy as the vehicle of blessing for God’s people. Some of these are prayers (Psalm 20), some are thanksgivings (Psalm 21). All relate to the Messiah, the ultimate heir of David, either by setting a pattern (Psalms 20–21) or by portraying the king’s reign in such a way that only the Messiah can completely fulfill it (Psalms 2; 72), or by focusing on the future (Psalm 110).
Historical psalms, which take lessons from the history of God’s dealings with his people (Psalm 78).
Prophetic hymns, which echo the Prophets, calling people to covenant faithfulness (Psalm 81).
Structure
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
Fact: What was the main purpose of the Psalms for the people of God?
What was the main purpose of the Psalms for the people of God? The Psalms were the songbook of the people of God when they gathered for worship.
Fact: What is a psalm of lament?
What is a psalm of lament? The main purpose of a psalm of lament is to tell the Lord about a difficult situation, to ask him for his help, and to praise him for helping. Some laments are community, congregational psalms. Others are individual, personal laments. One third of all the Psalms are psalms of lament.
Fact: What defined someone as an “enemy” of the people of Israel?
What defined someone as an “enemy” of the people of Israel? The “enemies” mentioned in the Psalms (e.g., 18:17) were people hostile to the faith of God’s people. Sometimes they expressed their hatred by physically attacking the people of Israel, while other times they merely rejoiced when Israel faced misfortunes.
Fact: Selah
What does Selah mean? Although the word Selah is found 39 times in the book of Psalms, its exact meaning is uncertain. Most scholars believe it is a musical term or a term to be used by a worship leader, possibly to mark a pause.
Fact: Snares
Snares (38:12) were traps used to catch birds and animals. Some snares used ropes or nets that would be triggered as soon as the bait was touched. Pits disguised with sticks and leaves were also used as snares. In the Psalms, snares serve as symbols of danger or death at the hands of the wicked.
Fact: A helpful guide
A helpful guide. The writers of the Psalms understood the importance of constant communication with God. They knew that God would hear their prayers, and they trusted him to act on their behalf. Believers today can benefit greatly by patterning their prayers after specific psalms.
Structure of Psalms
The standard Hebrew text divides the Psalms into five “books,” perhaps in imitation of the five books of the Pentateuch.
| Book 1 | Psalms 1–41 | Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26. |
| Book 2 | Psalms 42–72 | Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people. |
| Book 3 | Psalms 73–89 | The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88). |
| Book 4 | Psalms 90–106 | Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89. |
| Book 5 | Psalms 107–150 | The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134). |
OT Testimony that All Are under Sin (3:9)
| Romans 3 | OT Reference |
|---|---|
| Sinful Condition | |
| v. 10, none is righteous | Ps. 14:3/53:3; Eccles. 7:20 |
| v. 11a, no one understands | Ps. 14:2/53:2 |
| v. 11b, no one seeks for God | Ps. 14:2/53:2 |
| v. 12, all have turned aside; together they have become worthless; no one does good, not even one | Ps. 14:3/53:3 |
| Sinful Speech (note progression from throat to tongue to lips) | |
| v. 13a, b, their throat is an open grave; they use their tongues to deceive | Ps. 5:10, Septuagint (English, 5:9) |
| v. 13c, the venom of asps is under their lips | Ps. 140:3 |
| v. 14, their mouth is full of curses and bitterness | Ps. 10:7 |
| Sinful Action | |
| v. 15, their feet are swift to shed blood | Prov. 1:16/Isa. 59:7 |
| v. 16, in their paths are ruin and misery | Isa. 59:7 |
| v. 17, and the way of peace they have not known | Isa. 59:8 |
| Summary Statement | |
| v. 18, there is no fear of God before their eyes | Ps. 36:1 |
Ps. 49:1–4 The terms wisdom and understanding are used in the Wisdom Books to describe genuine spiritual perception. It is the ability to approach life from God’s perspective.
Ps. 49:5–12 After presenting the puzzle (vv. 5–6), the song reminds all its singers that every single person has the same end, death (vv. 7–12). The point about all dying is made in two ways: in vv. 7–9, no one can bribe death; in vv. 10–12, both the wise (who embraces God’s covenant) and the fool (who stupidly rejects God’s covenant) die.
Psalm Ps. 49. This is a wisdom psalm. In particular, it addresses the confusion that the faithful often feel when they encounter trouble even while unfaithful people seem to get along so well. Is not God expected to show his favor for the faithful in how he treats them? The answer is that God will distinguish between the faithful and the unfaithful in what happens to them when they die (vv. 12, 20). Verses 12 and 20 are very similar, the key difference being in the words translated “remain” and “understanding,” which sound almost the same in Hebrew. The element of understanding makes the difference. Those who sing this psalm will want to continue living faithfully. They will be strengthened against the temptation either to despair or to give up and join the unfaithful. See also Psalms 37 and 73.
Ps. 49:13–20 God treats these two groups differently when they die. The unfaithful are like sheep . . . appointed for Sheol, while God will ransom the faithful person’s soul from the power of Sheol (vv. 14–15). Sheol represents the grim place of destruction for the wicked, and not simply the grave (see note on 6:5).
Listen to the Podcast
Listen NowDive Deeper | Psalm 49
Here on earth, we are constantly told to find our satisfaction in worldly things, whether that be wealth or status or even just fleeting moments of joy. Humans by nature get caught up in all the world offers. I've far too often placed my hope in my performance or my friendships; and while those are great things, because they are of the world, they always disappoint.
We think the world is worthy of putting our hope in, but as the author of this psalm exclaims, "[T]he ransom for a life is costly, no payment is ever enough." (Psalm 49:8, NIV) Life is not found in the things of this world, no matter how much we seek them out. We can't do enough, and the world can't provide enough to fully satisfy us or bridge the gap from here to eternity. Those who attempt to place their faith in that have a fate of eternal death. "People, despite their wealth, do not endure; they are like beasts that perish." (Psalm 49:12, NIV) No matter how hard we try, without faith in Jesus this world is all there is, and it's not enough. Paul says, "For the present form of this world is passing away." (1 Corinthians 7:31b). In the end, no blessings we find in the world remain; and we are left in death, as brutal as that may sound.
The good news, as the author of this psalm exclaims, is that "God will redeem me from the realm of the dead; he will surely take me to himself." (Psalm 49:15, NIV). We don't have to follow the common human mistake of placing our trust in the world, because we have a God who offers redemption to us from the fate we once faced and in turn gives us eternal life. Choosing to give control to and place our hope in Him is a radical mindset change from what the world encourages, but with the knowledge of who He is and what He offers, it is well worth it. We can choose wherever we want to put our trust every day, but Jesus is always the best option!
This month's memory verse
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
– Romans 15:13
Discussion Questions
1. What worldly things are you putting your trust in and why?
2. What do you believe about what matters eternally, and how does your way of life reflect that?
3. How does the eternal redemption Christ offers allow you to live differently?
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