Psalms 49:5

_WHEREFORE SHOULD I FEAR IN THE DAYS OF EVIL, WHEN THE INIQUITY OF MY HEELS SHALL COMPASS ME ABOUT?_ Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about - rather 'when the iniquity of my treacherous foes' (or supplanters, (Genesis 25:26; Genesis 27:36) compasses me about) х_ `ªQEEBAY_ (H6120) is a verbal adjective, from _ `AAQAB_ (H6117), to supplant or treacherously assail]. So the Arabic and Syriac. The English version would be bad sense: for the Psalmist could not say that he had no reason to fear 'when the iniquity of his heels,' - i:e., clinging to him, and ready to trip him up-`compassed him about.' What he means to say is, Why should the

5._Wherefore should I fear in the days of evil? _The Psalmist now enters upon the point on which he proposed to discourse, That the people of God must not yield to despondency even in the most distressing circumstances, when their enemies may seem to have enclosed them on every side, but must rest assured that God, although he connives for a time, is awake to their condition, and only watches the best opportunity of executing his judgments. This manner of introducing the subject by interrogation is much more emphatic than if he had simply asserted his resolution to preserve his mind undisturbed in the midst of adversity. In the second clause of the verse he particularises the heaviest and most bitter of all afflictions, those which are experienced by the righteous when their enemies triumph in the unrestrained indulgence of their wickedness. _When, _the adverb of time, must therefore be...

1-5 We seldom meet with a more solemn introduction: there is no truth of greater importance. Let all hear this with application to ourselves. The poor are in danger from undue desire toward the wealth of the world, as rich people from undue delight in it. The psalmist begins with applying it to himself, and that is the right method in which to treat of Divine things. Before he sets down the folly of carnal security, he lays down, from his own experience, the benefit and comfort of a holy, gracious security, which they enjoy who trust in God, and not in their worldly wealth. In the day of judgment, the iniquity of our heels, or of our steps, our past sins, will compass us. In those days, worldly, wicked people will be afraid; but wherefore should a man fear death who has God with him?...

Verse Psalms 49:5. _THE INIQUITY OF MY HEELS_] Perhaps עקבי _akebai_, which we translate _my heels_, should be considered the contracted plural of עקבים _akebim, supplanters_. The verse would then read thus: "Wherefore should I fear in the days of evil, though the iniquity of my supplanters should compass me about." The _Syriac_ and _Arabic_ have taken a similar view of the passage: "Why should I fear in the evil day, when the iniquity of my enemies compasses me about." And so Dr. _Kennicott_ translates it....

WHEREFORE SHOULD I FEAR IN THE DAYS OF EVIL - This verse is designed evidently to state the main subject of the psalm; the result of the reflections of the author on what had been to him a source of perplexity; on what had seemed to him to be a dark problem. He “had” evidently felt that there was occasion to dread the power of wicked rich men; but he now felt that he had no ground for that fear and alarm. He saw that their power was short-lived; that all the ability to injure, arising from their station and wealth, must soon cease; that his own highest interests could not be affected by anything which they could do. The “days of evil” here spoken of are the times which are referred to in the following phrase, “when the iniquity of my heels,” etc. WHEN THE INIQUITY OF MY HEELS SHALL COMPASS ME ABOUT - It would be difficult to make any sense out of this expression, though it is substantial...

EXPOSITION THIS is a didactic poem, and resembles in some respects Psalms 37:1, and Psalms 73:1. It deals with the same problem—the contrast between the lot of the righteous man, whom the wicked persecute continually (Psalms 73:5), and these wicked themselves, who are wealthy and prosperous, found families, leave them their wealth, and even "call their lands after their own names" (Psalms 73:6, Psalms 73:10, Psalms 73:11). The problem is solve

WHEREFORE SHOULD I FEAR IN THE DAYS OF EVIL,.... This is the principal thing that all are before called to hearken to. This is the wisdom and understanding the psalmist had been meditating upon, and was about to utter; this is the parable he inclined his ear to, and the dark saying he would open; namely, that a saint has nothing to fear in the worst of times; which is a riddle to a natural man. Aben Ezra interprets "the days of evil" of the days of old age, as they are called, Ecclesiastes 12:1, which bring on diseases, weakness, and death; in which a good man has no reason to fear; as that he should want the necessaries of life, since they that fear the Lord shall want no good thing; or that he should not hold out to the end, seeing God, who is the guide of youth, is the staff of old age, and carries to hoary hairs, and will never leave nor forsake; and though the wicked man in old

The chief musician here bids us not to fear the ungodly. However high they may be placed, they are but dying men, and when they die their hope shall perish with them. He gives a very graphic description of the deathbed and of the perdition of ungodly men. Psalms 49:1. _Hear this, all ye people; give ear, all ye inhabitants of the world: both low and high, rich and poor, together._ Whenever God has a voice for men, it is meant for all sorts of men. No Scripture is of private interpretation. No warning is intended only for a few. Hear ye this, then, all ye people. Whether ye be low, ye are not too low to listen to his voice; or, whether ye be high, ye are not too high to be under his supremacy. Psalms 49:3. My mouth shall speak of wisdom; and the meditation of my heart sh

Psalms 49 Retrospects and Meditations _ 1. Hear this, all ye peoples! (Psalms 49:1)_ 2. His message of retrospect and encouragement (Psalms 49:5) If such is the outcome and the goal of the purposes of God concerning His people, why should they fear in the days of evil, which precede the coming glory? The ungodly will pass away no matter how great their riches are, nor can they redeem themselves; their way is folly; like sheep they are laid in the grave and death feeds on them. But different is the lot of the righteous. They shall have dominion over them in the morning, when the night of suffering and trouble is ended. They will be redeemed from the power of the grave and He shall receive them, “for He

XLIX. THE IMMORTALITY OF THE RIGHTEOUS. The poet takes a popular proverb for his theme. This proverb recurs as a refrain in Psalms 49:12 and Psalms 49:20, and it probably stood originally after Psalms 49:8 and Psalms 49:15 also. Adopting this supposition we find that the Ps. falls into five parts, Psalms 49:1; Psalms 49:5; Psalms 49:9;...