My mouth will impart wisdom, and the meditation of my heart will bring understanding. Sermons
The author and the date of this psalm are alike unknown. There are, however, matters concerning it of much more importance, which we do know. One of these is that the writer was a believer in God; and that while the dark problems of life perplexed him, as they do and have done so many others, he saw light above and beyond them. Another is that in this psalm we have the words of one who had "inclined his ear" to hear what the great Speaker would say unto him, and what he would have him write. He would not put pen to paper till he received the word from heaven. "Antequam ad alios loquar, prius devote audiam ipse Spiritum Sanctum intus me erudientem." "In the words, 'I will incline mine ear to a similitude,' it is plainly implied that the wisdom which the psalmist would communicate is no self-sprung possession, but one that has been acquired by him... he only brought forth what he had learned in the school of God" (Hengstenberg, in loc.). The theme of the psalm is suggested by the fact, so often observed, that much of the world's wealth is in the hands of the ungodly. Concerning it, "in Psalm 37. David, in Psalm 49. the sons of Korah, and in Psalm 73. Asaph, teach the same truth" (Fausset, p. 258). In dealing therewith we shall portion out the homiletic expositions in three distinct outlines. In this we deal with the darker side of the theme. I. ONE OF LIFE'S MOST PERPLEXING FACTS IS THAT SO MUCH WEALTH SHOULD BE IN BAD HANDS. No observant man can fail to see many illustrations of this. The greatness assumed by the rich often overshadows humbler souls. It sets them wondering why God should let so many of his people struggle with poverty while many of the ungodly are rolling in wealth. And, to the eye of sense, it darkens the world's outlook when, while "money answereth all things," the great bulk of it should be possessed by the godless, the selfish, the oppressors, and the vile. The fact creates fear (ver. 5) in the evil day, since those who have the money-power, and are in a sense the lords of the world, use their power unrighteously. So much so that our Lord employs the striking epithet, "the mammon of unrighteousness ' (Luke xvh). Only one hint, indeed, is given, in the word "iniquity" (ver. 5), that these rich men are evil men. "But this seems to be designed, as m our Lord's parable of the rich man and Lazarus, to show that the selfish, proud, boastful use of riches, the mere luxuriousness of wealth, apart from violence or unscrupulousness of conduct, is evil, and finds its end in the outer darkness" But let us note - II. THERE ARE FIXED CONDITIONS ON WHICH THIS WEALTH IS POSSESSED. These are here specified as fourfold. 1. Wealth cannot screen from death (vers. 7, 8, 12). There may be (Leviticus 25:47-55), according to the Law, redemption from poverty; but no brother has any ransom price wherewith to prevent death or to deliver from it. Then, it must be given up altogether. 2. After death the wealth cannot be controlled; it is left to others (ver. 10). 3. The departed one must see corruption (ver. 10). 4. He can carry nothing away (ver. 17; 1 Timothy 6:7). The "rich" one is "bankrupt" at the moment of death. III. YET ITS POSSESSORS CHERISH MANIFOLD DELUSIONS. 1. They trust in riches (ver. 6; Mark 10:24). 2. They boast of their wealth (ver. 6). Yet wealth can never ward off care or sickness. 3. They shut their eyes to their precarious holding of their wealth (ver. 11). 4. They even cherish "inward thoughts" of perpetuity (ver. 11). 5. They make special efforts to perpetuate their honour (vers. 11, 12). 6. They congratulate themselves on their greatness (ver. 18; Luke 12:19). And all the while they are "fools" in wisdom's eye (ver. 13). IV. FOR SUCH THERE IS BUT A DISMAL OUTLOOK. 1. Like the brutes, they will yet be reduced to silence (ver. 12). Their proud boasts will soon be stilled. 2. They will descend to Sheol; i.e. to the realm of the departed, Neither the word "Sheol" nor the word "Hades" contains per se any moral significance, nor does either word convey per se the notion of joy or sorrow. But the connection may give such significance to the words. Such is the case here and in Luke 16:23; in both the thought of evil and of sorrow is conveyed. 3. Death will shepherd them. They will be under him, for him to lead and feed them. What a shepherd - death! 4. Their flesh will consume away; their glory will be gone (vers. 14, 17, 19, 20). No light ahead! 5. In the great awakening, "in the morning " - the morning of the resurrection - the upright, whom they despised, shall have dominion over them (LXX., κατακυριεύσουσιν). The lordship was theirs during the night, because of their riches; in the morning that lordship will be transferred to the upright, because of their righteousness (Revelation 2:26, 27). Hence, note: 1. There is no reason to fear in the day of evil; for evil itself is in the restraint of infinite Power. 2. Where the world sees cleverness and riches, be it ours to see folly and poverty, if godliness be not also there! "The wicked is driven away in his wickedness." - C. Be not thou afraid when one is made rich, when the glory of his house is increased. I remember an Eastern legend which I have always thought furnished a remarkable commentary on these words of the psalmist. Alexander the Great, we are told, being upon his death-bed, commanded that when he was carried forth to his grave his hands should not be wrapped, as was usual, in the cerecloth, but should be left outside, so that all might see them, and might see that they were empty; that he, the possessor while he lived of two worlds — of the East and the West, — and of the treasures of both, yet now, when he was dead, could retain no smallest portion of these treasures. () A story is told of a child crying by the seashore, and when mamma asked nurse the reason, her reply was, "Please, ma'am, it's because he can't bring home the holes he has made in the sand." "How many weep because they cannot take To their last home the many holes they make."The deepest mines of wealth will have to be left behind. Wells of earthly joy cannot be taken with us. Hast thou buried thy talent? Thou wilt have to leave it. The mighty God, even the Lord, hath spoken, and called the earth, from the rising of the sun unto the going down thereof. This, the first of the Asaph psalms, is separated from the other eleven (Psalm 73.-83.) for reasons that do not appear. Probably they are no more recondite than the verbal resemblance between the summons to all the earth at the beginning of Psalm 49., and the similar proclamation in the first verses of Psalm1. The arrangement of the Psalter is often obviously determined by such slight links. The group has certain features in common, of which some appear here: e.g. the fondness for descriptions of theophanies; the prominence given to God's judicial action; the preference for the Divine names of El, Adonai (the Lord), Elyon (Most High). Other peculiarities of the class — e.g. the love for the designation "Joseph" for the nation, and delight in the image of the Divine Shepherd — are not found in this psalm. It contains no historical allusions which aid in dating it. The leading idea of it — viz, the depreciation of outward sacrifice — is unhesitatingly declared by many to have been impossible in the days of the Levite Asaph, who was one of David's musical staff. But is it so certain that such thoughts were foreign to the period in which Samuel declared that obedience was better than sacrifice? Certainly the tone of the psalm is that of later prophets, and there is much probability in the view that Asaph is the name of the family or guild of singers from whom these psalms came rather than that of an individual. () Homilist. I. A SOLEMN JUDGMENT AWAITS THE RELIGION OF MAN.1. Its Author. "The mighty God," etc. (1)Omniscient.(2)Absolutely righteous.2. Its witnesses. "He hath called the earth," etc. 3. Its grandeur. "Our God shall come," etc. The Eternal seems now silent; souls deafened by sin hear not His voice, but He will speak in thunder to them in the coming day. 4. Its officers (ver. 5). Who are the officers? (Matthew 24:31; Psalm 104:4). "Gather My saints;" what a gathering! From whence? To whom? What for? 5. Its rectitude (ver. 6). We may deceive ourselves, as well as others now; but the undeceiving period draweth near, and a period of inexpressible solemnity it will be to us all. II. THE WORTHLESSNESS OF MERE CEREMONY IN THE RELIGION OF MAN. 1. You can give God nothing in your offerings. All belongs to Him. 2. He requires nothing. He is absolutely independent (vers. 14, 15). III. The VALUE OF RIGHT-HEARTEDNESS in the religion of man. 1. The nature of spiritual religion.(1) Hearty gratitude. "Offer unto God thanksgiving." Not because our thanksgiving is of any service to Him; but because it is right that His moral creatures should appreciate the favours He bestows upon them. Because it is necessary to their own virtue and happiness. Genuine thankfulness of heart to God is the paradise of spirits. Heaven is praise.(2) Hearty vows. "Pay thy vows unto the Most High." Resolve to love, worship, and obey the great God; and in genuine earnestness carry out the vows in daily life.(3) Hearty prayer. "Call upon Me in the day of trouble" — with thine own voice, in thine own language, from thy own heart (Philippians 4:6). 2. The advantages of spiritual religion.(1) Divine deliverance. "I will deliver thee."(2) Divine approbation. "Thou shall glorify Me." That is, thou shall honour Me. What a reward! () Plain Sermons by authors of "Tracts for the Times." The whole business which we have in the world is this, to prepare to meet God. This is the meaning of the whole Bible, to warn us that we must meet God, and to afford us every assistance and encouragement in this preparation. It is this in which mankind differs from all other creatures of God which we know of. Angels have not this call made to them. Brute creatures have not to appear before Him. Every mall that is born must at last come into His presence. "Who may abide the day of His coming?" Our Lord's warning is, "Be ye ready." What it will be to "meet our God," no heart of man can conceive; for what thought of man can ever understand what God is? But we may come to know Him even in this world far more than we think we can, as He is revealed to us in Jesus Christ. The thought of meeting God is of itself so awful that we might have been disposed to sit down in despair at the contemplation of it, were it not for this access to the Father which we have in Jesus Christ. It is of infinite consequence that we should be prepared, "lest that day should overtake us unawares." And we know in what way we are to be prepared, what the things are which will be required of us. We cannot undo the past, which must all come before the all-seeing eye of the Judge; but, during the little time that remains to us, we can earnestly ask forgiveness, with lastings, and prayers, and tears, for the sake of Christ; and thus we may, with God's mercy, gain some hope and comfort before we die.()
People Asaph, Korah, PsalmistPlaces JerusalemTopics Heart, Meditation, Meditations, Mouth, Speak, Speaketh, Thoughts, Understanding, Utter, Utterance, Wisdom, WiseOutline 1. An earnest persuasion to build the faith of resurrection
16. Worldly prosperity is not to be admired
Dictionary of Bible Themes Psalm 49:3 5038 mind, the human
5167 mouth
8355 understanding
8367 wisdom, importance of Psalm 49:1-4 5481 proverb Psalm 49:3-4 5935 riddles Library Two Shepherds and Two Flocks
'Like sheep they are laid in the grave; Death shall feed on them.' --PSALM xlix. 14. 'The Lamb which is in the midst of the Throne shall feed them.' --REV. vii. 17. These two verses have a much closer parallelism in expression than appears in our Authorised Version. If you turn to the Revised Version you will find that it rightly renders the former of my texts, 'Death shall be their shepherd,' and the latter, 'The Lamb which is in the midst of the throne shall be their Shepherd.' The Old Testament …
Alexander Maclaren—Expositions of Holy ScriptureWesley's Hymns Reconsidered
Bernard Manning A paper read before the Cambridge University Methodist Society on February 9, 1939. SAMUEL TAYLOR COLERIDGE, sometime Scholar of Jesus College in the University of Cambridge, once wrote some ingenious verses {Metrical Feet: Lesson for a Boy.} to help his sons to remember the chief sorts of metre. If Coleridge had been a Methodist instead of a pilgrim from Anglicanism to Unitarianism and back again, he would have needed to do no such thing: he would have needed only to advise his boys …
Bernard L. Manning—The Hymns of Wesley and Watts: Five Papers The Lapse of Time.
"Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest."--Eccles. ix. 10. Solomon's advice that we should do whatever our hand findeth to do with our might, naturally directs our thoughts to that great work in which all others are included, which will outlive all other works, and for which alone we really are placed here below--the salvation of our souls. And the consideration of this great work, …
John Henry Newman—Parochial and Plain Sermons, Vol. VII The Care of the Soul Urged as the one Thing Needful
Luke 10:42 -- "But one thing is needful." It was the amiable character of our blessed Redeemer, that "he went about doing good," this great motive, which animated all his actions, brought him to the house of his friend Lazarus, at Bethany, and directed his behavior there. Though it was a season of recess from public labor, our Lord brought the sentiments and the pious cares of a preacher of righteousness into the parlor of a friend; and there his doctrine dropped as the rain, and distilled as the …
George Whitefield—Selected Sermons of George Whitefield The Three Parables of Warning: to the Individual, to the Nation, and to the Theocracy - the Foolish Rich Man - the Barren Fig-Tree - The
The three Parables, which successively follow in St. Luke's Gospel, may generally be designated as those of warning.' This holds specially true of the last two of them, which refer to the civil and the ecclesiastical polity of Israel. Each of the three Parables is set in an historical frame, having been spoken under circumstances which gave occasion for such illustration. 1. The Parable of the foolish rich man. [4439] It appears, that some one among them that listened to Jesus conceived the idea, …
Alfred Edersheim—The Life and Times of Jesus the Messiah Sense in Which, and End for which all Things were Delivered to the Incarnate Son.
For whereas man sinned, and is fallen, and by his fall all things are in confusion: death prevailed from Adam to Moses (cf. Rom. v. 14), the earth was cursed, Hades was opened, Paradise shut, Heaven offended, man, lastly, corrupted and brutalised (cf. Ps. xlix. 12), while the devil was exulting against us;--then God, in His loving-kindness, not willing man made in His own image to perish, said, Whom shall I send, and who will go?' (Isa. vi. 8). But while all held their peace, the Son [441] said, …
Athanasius—Select Works and Letters or Athanasius Notes on the Second Century
Page 94. Line 9. The Book of ---- The reference here is to the apocryphal Wisdom of Solomon xiii. 1-5. Page 104. Med. 33. As originally written this Meditation commenced thus: Whether the sufferings of an. Angel would have been meritorious or no I will not dispute: but'---- And the following sentence, which comes after the first, has also been crossedout: So that it was an honour and no injury to be called to it: And so great an honour that it was an ornament to God himself, and an honour even to …
Thomas Traherne—Centuries of Meditations The Kinsman Redeemer
'After that he is sold he may be redeemed again; one of his brethren may redeem him.'--LEV. xxv. 48. There are several of the institutions and precepts of the Mosaic legislation which, though not prophetic, nor typical, have yet remarkable correspondences with lofty Christian truth. They may be used as symbols, if only we remember that we are diverting them from their original purpose. How singularly these words lend themselves to the statement of the very central truths of Christianity--a slavery …
Alexander Maclaren—Expositions of Holy Scripture Out of the Deep of Doubt, Darkness, and Hell.
O Lord God of my salvation, I have cried day and night unto Thee. Oh! let my prayer enter into Thy presence. For my soul is full of trouble and my life draweth nigh unto Hell. Thou hast laid me in the lowest pit, in a place of darkness, and in the deep.--Ps. lxxxviii. 1, 2. If I go down to Hell, Thou art there also. Yea, the darkness is no darkness with Thee; but the night is as clear as the day.--Ps. cxxxix. 7, 11. I waited patiently for the Lord; and He inclined unto me, and heard my calling. …
Charles Kingsley—Out of the Deep The Christian Business World
Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21. THE IDEAL IN THE BUSINESS WORLD There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest …
Henry T. Sell—Studies in the Life of the Christian Adam's Sin
Q-15: WHAT WAS THE SIN WHEREBY OUR FIRST PARENTS FELL FROM THE ESTATE WHEREIN THEY WERE CREATED? A: That sin was eating the forbidden fruit. 'She took of the fruit thereof, and did eat, and gave also to her husband.' Gen 3:3. Here is implied, 1. That our first parents fell from their estate of innocence. 2. The sin by which they fell, was eating the forbidden fruit. I. Our first parents fell from their glorious state of innocence. God made man upright, but they have sought out many inventions.' Eccl …
Thomas Watson—A Body of Divinity Some Helps to Mourning
Having removed the obstructions, let me in the last place propound some helps to holy mourning. 1 Set David's prospect continually before you. My sin is ever before me' (Psalm 51:3). David, that he might be a mourner, kept his eye full upon sin. See what sin is, and then tell me if there be not enough in it to draw forth tears. I know not what name to give it bad enough. One calls it the devil's excrement. Sin is a complication of all evils. It is the spirits of mischief distilled. Sin dishonours …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 "Boast not Thyself of To-Morrow, for Thou Knowest not what a Day May Bring Forth. "
Prov. xxvii. 1.--"Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." There are some peculiar gifts that God hath given to man in his first creation, and endued his nature with, beyond other living creatures, which being rightly ordered and improved towards the right objects, do advance the soul of man to a wonderful height of happiness, that no other sublunary creature is capable of. But by reason of man's fall into sin, these are quite disordered and turned out of …
Hugh Binning—The Works of the Rev. Hugh Binning Letter Xlvi (Circa A. D. 1125) to Guigues, the Prior, and to the Other Monks of the Grand Chartreuse
To Guigues, the Prior, And to the Other Monks of the Grand Chartreuse He discourses much and piously of the law of true and sincere charity, of its signs, its degrees, its effects, and of its perfection which is reserved for Heaven (Patria). Brother Bernard, of Clairvaux, wishes health eternal to the most reverend among fathers, and to the dearest among friends, Guigues, Prior of the Grande Chartreuse, and to the holy Monks who are with him. 1. I have received the letter of your Holiness as joyfully …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt …
Thomas Watson—A Body of Divinity Question Lxxxi of the virtue of Religion
I. Does the Virtue of Religion Direct a Man To God Alone? S. Augustine, sermon, cccxxxiv. 3 " on Psalm lxxvi. 32 sermon, cccxi. 14-15 II. Is Religion a Virtue? III. Is Religion One Virtue? IV. Is Religion a Special Virtue Distinct From Others? V. Is Religion One of the Theological Virtues? VI. Is Religion To Be Preferred To the Other Moral Virtues? VII. Has Religion, Or Latria, Any External Acts? S. Augustine, of Care for the Dead, V. VIII. Is Religion the Same As Sanctity? Cardinal Cajetan, …
St. Thomas Aquinas—On Prayer and The Contemplative Life The Resemblance Between the Old Testament and the New.
1. Introduction, showing the necessity of proving the similarity of both dispensations in opposition to Servetus and the Anabaptists. 2. This similarity in general. Both covenants truly one, though differently administered. Three things in which they entirely agree. 3. First general similarity, or agreement--viz. that the Old Testament, equally with the New, extended its promises beyond the present life, and held out a sure hope of immortality. Reason for this resemblance. Objection answered. 4. …
John Calvin—The Institutes of the Christian Religion The Greatness of the Soul,
AND UNSPEAKABLENESS 0F THE LOSS THEREOF; WITH THE CAUSES OF THE LOSING IT. FIRST PREACHED AT PINNER'S HALL and now ENLARGED AND PUBLISHED FOR GOOD. By JOHN BUNYAN, London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1682 Faithfully reprinted from the Author's First Edition. ADVERTISEMENT BY THE EDITOR. Our curiosity is naturally excited to discover what a poor, unlettered mechanic, whose book-learning had been limited to the contents of one volume, could by possibility know …
John Bunyan—The Works of John Bunyan Volumes 1-3 The Resurrection of the Dead, and Eternal Judgment:
OR, THE TRUTH OF THE RESURRECTION OF THE BODIES, BOTH OF GOOD AND BAD AT THE LAST DAY: ASSERTED, AND PROVED BY GOD'S WORD. ALSO, THE MANNER AND ORDER OF THEIR COMING FORTH OF THEIR GRAVES; AS ALSO, WITH WHAT BODIES THEY DO ARISE. TOGETHER, WITH A DISCOURSE OF THE LAST JUDGMENT, AND THE FINAL CONCLUSION OF THE WHOLE WORLD. BY JOHN BUNYAN, A SERVANT OF THE LORD'S CHRIST. "Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the …
John Bunyan—The Works of John Bunyan Volumes 1-3 Notes on the Third Century
Page 161. Line 1. He must be born again, &c. This is a compound citation from John iii. 3, and Mark x. 15, in the order named. Page 182. Line 17. For all things should work together, &c. See Romans viii. 28. Page 184. Lines 10-11. Being Satan is able, &c. 2 Corinthians xi. 14. Page 184. Last line. Like a sparrow, &c. Psalm cii. Page 187. Line 1. Mechanisms. This word is, in the original MS., mechanicismes.' Page 187. Line 7. Like the King's daughter, &c. Psalm xlv. 14. Page 188. Med. 39. The best …
Thomas Traherne—Centuries of Meditations Appendix ix. List of Old Testament Passages Messianically Applied in Ancient Rabbinic Writings
THE following list contains the passages in the Old Testament applied to the Messiah or to Messianic times in the most ancient Jewish writings. They amount in all to 456, thus distributed: 75 from the Pentateuch, 243 from the Prophets, and 138 from the Hagiorgrapha, and supported by more than 558 separate quotations from Rabbinic writings. Despite all labour care, it can scarcely be hoped that the list is quite complete, although, it is hoped, no important passage has been omitted. The Rabbinic references …
Alfred Edersheim—The Life and Times of Jesus the Messiah Psalms
The piety of the Old Testament Church is reflected with more clearness and variety in the Psalter than in any other book of the Old Testament. It constitutes the response of the Church to the divine demands of prophecy, and, in a less degree, of law; or, rather, it expresses those emotions and aspirations of the universal heart which lie deeper than any formal demand. It is the speech of the soul face to face with God. Its words are as simple and unaffected as human words can be, for it is the genius …
John Edgar McFadyen—Introduction to the Old Testament Links Psalm 49:3 NIV
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