STUDIO ALBUMS

Division of Psalm 49

I. In the preface he proposes to awaken worldly people out of their security (v. 1-3) and to comfort himself and other godly people in a day of distress (v. 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 (v. 6-9).
(2.) They cannot save themselves from death (v. 10).
(3.) They cannot secure to themselves a happiness in this world (v. 11, 12). Much less,
(4.) Can they secure to themselves a happiness in the other world (v. 14).
2. He endeavours to comfort himself and other good people,
(1.) Against the fear of death (v. 15).
(2.) Against the fear of the prospering power of wicked people (v. 16-20).³
 

Do the Rich have an Advantage?

Psalm 49 contains an answer to the question, "Why do the rich appear to have the advantage in life?" The psalm teaches that wealth cannot postpone death, and that at death the rich are reduced to the same level as the poor. After an introduction of four verses, this didactic poem treats the transitoriness of man, with particular attention to the worldly rich (vs. 5-13); and then the consolation to be gained from the ultimate end of the righteous, which is eternal life, as contrasted with that of the wicked (vs. 14-20).⁴
 

Recited in Week of Mourning

Psalm 49 is recited in the modern orthodox Jewish home during the week of mourning following a death in the family.⁴
 

Selah

A transliteration of the Heb. selah. This word appears 71 times in the Psalter: 17 times in Book One, 30 times in Book Two, 20 times in Book Three, and 4 times in Book Five. There are no occurrences in Book Four. Selah appears in only 39 of the 150 psalms; 28 of these psalms have for their superscription "To the chief Musician." The word is of uncertain meaning and has been variously interpreted to indicate a pause in the reading, an interlude for stringed instruments, a change of melody, emphasis (like "Amen"), etc. The LXX renders the term diapsalma ("interlude", suggesting a musical notice in the liturgical redaction of the psalm. Despite many conjectures, the word is of doubtful signification. "Selah" occurs within psalms of a distinctly hymnlike nature, and usually appears at the close of a section of thought.⁵