New Testament Reading: Luke 16:19–31
“There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham’s side. The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ But Abraham said, ‘Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us.’ And he said, ‘Then I beg you, father, to send him to my father’s house— for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:19–31, ESV)
Old Testament Reading: Psalm 49
“TO THE CHOIRMASTER. A PSALM OF THE SONS OF KORAH. Hear this, all peoples! Give ear, all inhabitants of the world, both low and high, rich and poor together! My mouth shall speak wisdom; the meditation of my heart shall be understanding. I will incline my ear to a proverb; I will solve my riddle to the music of the lyre. Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of their riches? 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. For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others. Their graves are their homes forever, their dwelling places to all generations, though they called lands by their own names. Man in his pomp will not remain; he is like the beasts that perish. This is the path of those who have foolish confidence; yet after them people approve of their boasts. Selah 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. But God will ransom my soul from the power of Sheol, for he will receive me. Selah Be not afraid when a man becomes rich, when the glory of his house increases. For when he dies he will carry nothing away; his glory will not go down after him. For though, while he lives, he counts himself blessed —and though you get praise when you do well for yourself— his soul will go to the generation of his fathers, who will never again see light. Man in his pomp yet without understanding is like the beasts that perish.” (Psalm 49, ESV)
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Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Introduction
The title of Psalm 49 is, “TO THE CHOIRMASTER. A PSALM OF THE SONS OF KORAH”. The sons of Korah were just that — the descendants of a man named Korah. You can read about him in Numbers 16. It’s not a happy story. Korah was the Levite who led a rebellion against Moses and Aaron, and the Lord judged him. The earth opened up and swallowed Korah and his household. But Numbers 26:11 clarifies that “the sons of Korah did not die.” By the grace of God, some of Korah’s descendants survived and became temple doorkeepers and guardians (1 Chronicles 9:17ff.), whereas others became singers and musicians in the temple choir, which was founded in the days of David (1 Chronicles 6:31ff.). So, it is possible that this Psalm was written in the days of David, but it is also possible that it was written later by the further descendants of Korah.
Notice that Psalm 49 is a wisdom Psalm. This Psalm (like Psalm 1, and many others) is not addressed to God as Psalms of thanksgiving and praise are, but to man. Look with me at verses 1 through 4: “Hear this, all peoples! Give ear, all inhabitants of the world, both low and high, rich and poor together! My mouth shall speak wisdom; the meditation of my heart shall be understanding. I will incline my ear to a proverb; I will solve my riddle to the music of the lyre” (Psalm 49:1–4, ESV). So Psalm 49 is like a Proverb, or a wise saying, put to song.
On a bit of a side note, what does this say about our singing, brothers and sisters? We are to sing the Psalms — yes, even wisdom Psalms like Psalm 49. And when we write our own hymns and spiritual songs, we may also write songs of wisdom that are addressed, not to God, but to one another. In fact, that is what Ephesians 5:19 commands. It says that we are to “[address] one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with [our] heart…” (Ephesians 5:19, ESV). So, all of our singing is to be directed “to the Lord”, but we do also address one another when we sing. We are to remind one another of God’s truth and God’s faithfulness as we offer up praise to him together through song.
But one might ask, how do songs of wisdom, which are addressed to man and not God, give glory and praise to God? Should not all of our singing give glory and praise to God? Of course it should. And Psalms of wisdom do give glory to God even though they are addressed to man. They give glory to God for it is God’s truth that is expressed. They give glory to God for they do implore men and women to run to God for truth and for deliverance (see verse 15). And they give glory to God when they move men and women to live according to God’s truth. Certainly, God is glorified when his people trust and obey him. Though Psalm 49 is addressed to men, it is God who gets the glory, for it is God and his truth that is here exulted.
Verses 1 through 4 functions as an introduction to this Psalm. Here we see that the Psalm is addressed to “all peoples”. All “the inhabitants of the world” are called upon to listen. In particular, the sons of Korah call upon those who are “low and high, rich and poor” to listen. As we consider this Psalm it will become clear as to why he addresses these two groups specifically, for this Psalm does provide special instruction for the powerful and the weak, the rich and the poor. And lastly, by way of introduction, this Psalm is said to be a wise saying which is the product of the Psalmist’s meditation upon a “proverb” and his contemplation of a “riddle”, or a difficult question.
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Why Should I Fear The Wealthy And Powerful In Times Of Trouble (vs. 5-6)
So what is the question on the Psalmist’s mind? What is the “riddle”? It is actually stated in verses 5 and 6. “Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of their riches?”
This is a very good question. It is a riddle that has plagued the people of God from generation to generation ever since man’s fall into sin. And I think you would agree, it is certainly a question for our days as well.
“Why should I fear in times of trouble…”, the Psalmist asks. So this wisdom song is about fear. Why should I fear? is the question at hand. Or put it another way, should I fear? Is there any good reason for me to be afraid?
And while it is true that this Psalm will help with all kinds of fear, no matter the source, the question is rather precise: “Why should I fear in times of trouble…?” Other English translations say, “in days of evil”, “in days of adversity”, or “when evil days come.” So this is not a Psalm about fear in the face of some natural disaster or sickness or some other amoral tribulation, but rather fear of the trouble that evil people are causing. Look again at verses 5 and 6. “Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of their riches?” (Psalm 49:5–6, ESV). So the fear that the Psalmist speaks of is the fear of man. It is the fear that those who are weak and vulnerable feel when those who are rich and powerful come against them to oppress them.
As I said before, this is a perennial problem for the people of God. Sometimes the weak and the poor are oppressed by the rich and the powerful. This happens all around the world, in every time, and in every place. And sometimes it happens to God’s people. It happened to Christ. It happened to his Apostles. In fact, it has happened to people of faith from the days of Adam on to the present day. And really, we must admit that it is terrifying. If you have not experienced it directly and personally, then you must use your imagination. And when you do, you will admit that it must be a very fearful experience to have those who are powerful seek to oppress you especially if you are weak.
Last Saturday was the 500th anniversary of the Diet of Worms where Martin Luther refused to recant of his writings before the religious and political authorities of his day. He famously concluded his speech with words, “Here I stand. I can do no other. God help me. Amen.” Can you imagine the pressure that he felt? Can you imagine the temptation to give in to fear? He stood before some very, very, powerful figures who were eager to have him recant. And he knew what had happened to others who refused to bow to the pressure of powerful and wealthy figures such as these — they burned! Whenever I hear that story I think, where did Luther get the strength?
Luther escaped, but many others in the history of the church did not. Perhaps you should read Foxe’s Book of Martyrs some time. It is a history of some who have died for their faith from the days of the Apostles onward. The book is not for the faint of heart. But it is helpful to consider the martyrs who have gone before us and to ask, where did they get the strength? Where did they find the courage to not give in to fear in the days of adversity as the powerful moved to oppress them?
And of course, we may ask this same question of Jesus himself. Where did he get the courage? How was it that he was able to drink the cup of suffering that the Father had called him to drink? And yes, we are to remember that Jesus was fully human. He experienced all of the emotions that we experience. Where did Jesus, the Son of Man, the Son God, get the courage to stand firm and true in the face of persecution and death at the hands of those with great earthly power?
These are famous examples of men and women who have suffered persecution, and even martyrdom, at the hands of powerful and wicked men. But we should not forget that many, many more of God’s people have suffered at the hands of powerful persecutors whose names we do not know. And many are suffering throughout the world today, being oppressed by powerful governments, organizations, and individuals. Where do they get the courage? Where do they find the strength to overcome the fear and to stand firm?
Clearly, they possess some deeply held conviction which moves them to bear up under the suffering and to not abandon their hope in God and Christ. They have decided that it is better to suffer in this world for Christ’s sake than to deny him. So what is that conviction? What do those who suffer in the name of Christ believe which enables them to stand in the face of such fear? And then we must ask, do we have it? Do we have the same courage founded on the same conviction?
This wisdom Psalm — Psalm 49 — does not say everything that may be said, but it does help us to contemplate this age-old question: “Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of their riches?” It truly is a marvelous Psalm.
It is a little difficult to know how to divide the remainder of this passage. Commentators differ in their divisions of it. And I will admit that the commentaries I read do not divide it in the way that I have. But whatever structure we see in this Psalm, the meaning will be the same at the end.
I have decided to take my cues for the division of the text from the two “Selah’s” found after verses 13 and 15. Do you see them there? Most commentators agree that the term “Selah” was used to signal a musical interlude, perhaps to encourage the worshiper to pause and reflect on what was just said.
And when we divide the remainder of the passage up by the “Selah’s” after verses 13 and 15 we do find that these sections have themes. After the introduction of verses 1 through 4, and the question found in verses 5 through 6, we find a contemplation of the grave in verses 7 through 13, and then a contemplation of Sheol in verses 14 through 15, followed by a beautiful resolution to the question in verses 16 through 20.
So I have outlined the Psalm like this:
Introduction (vs. 1-4)
Question (vs. 5-6)
Contemplation of the grave (vs. 7-13)
Contemplation of Sheol (vs. 14-15)
Resolution of the question (vs. 16-20)
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Contemplate The Grave (vs. 7-13)
The question has been stated. In summary, it is this: Why should I fear the wealthy and powerful when they seek to oppress? And the first thing that the sons of Korah wish for us to contemplate is the grave. They call upon the peoples of the earth — rich and poor, strong and weak — to come along and to think about oppression in light of the grave.
In verses 7 we read, “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. For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others. Their graves are their homes forever, their dwelling places to all generations, though they called lands by their own names. Man in his pomp will not remain; he is like the beasts that perish. This is the path of those who have foolish confidence; yet after them people approve of their boasts. Selah”
This is profound. Should the poor and the weak fear the rich and the strong when they come against them to oppress them? The Psalmist says, let us begin by considering the pit, or the grave. And when we do it becomes apparent that the rich and the powerful oppressors have their hope and confidence misplaced, for they too will go down into the pit. No amount of power or wealth will save them from that. And when they go down into the grave, they will take nothing with them. In other words, death is the great equalizer. The bodies of both the rich and poor will return to the dust of earth from which we all came.
This is a very helpful observation, I think. And it may help to put yourself in the place of the persecuted and to see the world through their eyes to understand why this is a helpful observation. Immagine yourself weak and vulnerable, and imagine someone powerful, like a king or governor, coming against you to threaten you even to the point of death. You see him there in all of his wealth and splendor. He dwells in his fortress. He has armies at his disposal. He could crush you in a moment if he so desired. Is it not helpful to remember that he is just a man? His body will one day go down into the grave just like everyone else? Yes, his tomb may be more elaborate than yours, but his body will decay just the same.
Now, this observation is not comforting all by itself (more will be said in this Psalm). But it is an important observation, for it puts things in their proper perspective. The wealthy and powerful oppressors are mere men. In fact, they are men with their hopes misplaced. They trust in their power and wealth, but these things will utterly fail them in the end.
This theme of misplaced trust was introduced to us in the question of verses 5 through 6. “Why should I fear in times of trouble, when the iniquity of those who cheat me surrounds me, those who trust in their wealth and boast of the abundance of their riches?” They trust in their power and wealth, but when we consider the grave we see that their trust is misplaced. This is an important truth for the oppressed to consider. And it is also an important truth for the oppressor to consider. You are merely a man, and one day your will body will go into the grave like all the rest.
In verse 7 we find this observation: “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.” In other words, though the rich may oppress the poor (by demanding a ransom for their life), the rich (no matter how rich they are!) will never be able to pay a ransom to God to escape the curse of death. Truly, this observation puts everything into perspective.
Think of the ultra-wealthy today. Some are worth millions and even billions of dollars. Their power is very great. And yet there is no sum of money that they can pay to escape the curse of death. They may try, but they will surely fail, “for the wages of sin is death…” (Romans 6:23, ESV)
Verse 10: “For he sees that even the wise die; the fool and the stupid alike must perish and leave their wealth to others.” As I have said, death is the great equalizer. One cannot take his wealth with him, though he may try. And the Psalmist says that even the oppressor can see this if he would but open his eyes.
Verse 11: “Their graves are their homes forever, their dwelling places to all generations, though they called lands by their own names.” So there is an irony here. Even the powerful ones who live in lavish homes and have lands named after them will in the end occupy the same amount of real estate as all the rest — their grave.
Verse 12: “Man in his pomp will not remain; he is like the beasts that perish.” “Pomp” here means “splendor”. Even those with splendid power and wealth will not live forever. Like the beasts of the earth, their bodies will also perish and decay.
Verse 13: “This is the path of those who have foolish confidence; yet after them people approve of their boasts. Selah”. The word “path” is important. It refers to a way of life. “This is the [way of life] of those who have foolish confidence…” This word “path” is found throughout the book of Proverbs where the way of wisdom is consistently contrasted with the way of folly. And this word “path” is also found throughout the Psalms where it is often used in the same way. In fact, the first verse of the first Psalm introduced this theme, saying, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way [path] of sinners, nor sits in the seat of scoffers…”, etc.
As I have said, this is a wisdom Psalm. Here the Psalmist is highlighting the folly of this way of life. It is foolish for the wealthy and powerful to set their hope on riches. It is very foolish for them to use their power to oppress the weak. But it is wise for rich and poor alike to remember the grave and live accordingly.
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Contemplate Sheol (vs. 14-15)
But the grave is not the only thing we must consider. The rich and poor, strong and weak, oppressor and oppressed must also remember Sheol. If we are to live according to wisdom and without fear not only must we contemplate the grave, but also Sheol.
In verse 14 we read, “Like sheep they [that is, the wicked who have trusted in their power and wealth] 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.” This is a very ominous verse but it expresses truths that are very important for us to consider.
Notice that the rich and powerful oppressors are said to be “like sheep”. This is quite a contrast to what they appear to be in the eyes of the oppressed! To the oppressed, they appear to be like strong lions! But in death, they will be like sheep — sheep appointed for Sheol.
So what is Sheol, or in the Greek language, Hades? Well, it is not the grave. The grave is where the body of man goes after death, but Sheol receives the soul. Sheol is the place where the souls of the dead live. They do not live there bodily, but their souls reside there.
Prior to the resurrection of Christ from the dead the souls of the righteous and the unrighteous went to Sheol after death, and there they lived. The souls of the wicked were tormented there, whereas the souls of those made right through faith in the promised Messiah were comforted there. And so Sheol was divided into two parts, and a great chasm separated the two parts. Within Sheol, which is the realm of the dead, there was hell and there was also paradise. This is precisely what Jesus described in that story about the rich man and Lazarus which we read from Luke 16:19–31. The unrighteous rich man was tormented in Hades, or Sheol, whereas righteous Lazarus was comforted there at Abraham’s side (or bosom), for Lazarus had the faith of Abraham.
Now, something did change in Sheol (or Hades) at the time of Christ’s resurrection from the dead. The souls of the unrighteous who pass from this world do still go to Sheol and are tormented there, but the souls of the righteous — those who have faith in Christ and are cleansed by his blood — go, not to Sheol, or Abraham’s bosom, to be comforted there as in the former times, but into the blessed presence of God in the heavenly realm. Why the change, you ask? Because Christ has won the victory. He is “the living one. [He] died, and behold [he is] alive forevermore, and [he has] the keys of Death and Hades. [Sheol]” (Revelation 1:18, ESV). “Therefore it says, ‘When he ascended on high he led a host of captives, and he gave gifts to men’” (Ephesians 4:8, ESV).
When we read the Psalms we must remember that they were all written prior to the resurrection of Christ from the dead. Therefore, what is said regarding the wicked in Sheol is still true, and it will remain true until the resurrection of the dead and the final judgment when those not in Christ, but in their sins, will be cast into the lake of fire. But what is said regarding the righteous in Sheol, though it was true then, is not true now, for Christ has risen, and he has set those once held captivate free. And this is why in the book of Revelation we see the souls of the righteous worshiping God, not in Abraham’s bosom, but in heaven. So it is true then, for all who have faith in Christ after his resurrection, “to be absent from the body [is] to be present with the Lord” in the heavenly realm (2 Corinthians 5:8, NKJV).
Back to our text. What is the destiny of the wicked at the time of death? Their bodies go into the grave, and “Like sheep they are appointed for Sheol”. And then we read, “death shall be their shepherd”. Here death is eerily personified as a shepherd. The unrighteous in Sheol are alive in the soul, but death governs them. They live in a continual state of death, and they await eternal condemnation. Again, we are to recognize the contrast. While alive on earth these rich and powerful oppressors appeared to live life to the fullest. But in death, their bodies will go to the grave and their souls will go to Sheol where they will be shepherded by death and covered in darkness.
Furthermore, we read that “the upright shall rule over them in the morning.” “The morning” may refer to the final judgment, or the morning may refer to the change that occurs when we pass from this life to the next. I think I prefer the second of these two options. But the imagery is very powerful either way. When we pass from this world, and especially at the final judgment, a great change will occur. From the vantage point of the wicked oppressors, they will at the moment of death move from light in this world to the darkness of death, that is, from earthly day to eternal night. But for the oppressed who have taken refuge in the LORD and in his Messiah, at death they will be transferred from the dark night of suffering here on earth to the dawning of the eternal day in the comfort of God. And this is why the text says, “the upright shall rule over them in the morning.” The just and the unjust must always keep this in mind. At the time of death, and especially at the final judgment, there will be the dawning of a new day. For the righteous — that is, for those who have taken refuge in God and in the Christ — it will seem like the morning. The sun will rise upon them, bringing eternal light and comfort. But to the wicked, this new day will seem like nightfall. The sun will set on them never to rise again. Whatever graces of God they enjoyed in this life will melt away and never return.
Again, note the contrast in our text. Note the reversal of the fortunes, as it were, of the faithful oppressed and the faithless oppressor. As the oppressor moves from day to night, the oppressed who are in Christ will move from the darkness of suffering to the dawning of the day as they pass from this world.
Concerning the faithless and wicked oppressor, the text goes on to say, “their form shall be consumed in Sheol”. This is an interesting expression and one that is hard to translate. I do believe that the context makes it clear what is meant. This verse seems to correspond to verse 12, which said, “Man in his pomp [or spendor] will not remain; he is like the beasts that perish.” That, I believe, is what the word “form” refers to here in verse 14. In Sheol, the external and fleshly pomp and splendor of the wealthy and powerful will be consumed. Their form will melt away, for, as the remainder of verse 14 teaches, in Sheol, there is no place for the form, or external splendor, of the dead to dwell. The fleshly splendor of the powerful and wealthy will all be consumed by death and the grave. Again, the contrast is startling. The reversal of things is very great.
And in verse 15 we find one more statement about Sheol. And it is in this statement that true comfort is delivered to the people of God. Up to this point, we have contemplated what will become of the wicked in Sheol. And yes, we have been told that in Sheol “the upright [would] rule over” the wicked. But true comfort is found in these words: “But God will ransom my soul from the power of Sheol, for he will receive me. Selah” (Psalm 49:15, ESV)
Those two words, “but God”, are very refreshing, are they not? They grab our attention because they are words of hope. This Psalm is rather dark and ominous in its contemplation of the grave and Sheol. But the words “but God” signal that in God there is hope for man, body and soul.
The words, “but God”, remind me of what Paul said in Ephesians 2. Speaking to Christians he wrote, “And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus…” (Ephesians 2:1–6, ESV). The words “but God” are the hinge on which this passage turns from bad news to good. And so it is with Psalm 49. The words “but God” signal that good news is coming — there is true hope and comfort found in God.
Listen again to the hope of the Psalmist. “But God will ransom my soul from the power of Sheol, for he will receive me. Selah”
Ransom. Think about that word for a moment. Previously it was said that no man, no matter how rich, could possibly ransom another or give to God the price of his life. We are indebted to God, brothers and sisters. We stand guilty before him. A price must be paid for our sin. And the wages of sin is death. No sum of money will do. But here the Psalmist says, “But God will ransom my soul from the power of Sheol”. God himself must pay the ransom. And notice the faith of the Psalmist! He knew for certain that God would! “God will ransom my soul”, he says. And we know that he has done this very thing through Jesus the Christ in his life, death, burial, and resurrection. Christ has ransomed his people, body and soul. He has paid the price for their sins. As Matthew says, “the Son of Man came not to be served but to serve, and to give his life as a ransom for many” (Matthew 20:28, ESV). He has ransomed those given to him by the Father. He has rescued his people from Sheol, and he will raise their bodies from the grave at the end of time to bring them healthy and whole into the new creation and into the blessed presence of God forever and ever. “For he will receive me”, the Psalmist says. God will redeem me, and God will receive me. That was his hope, and it is our hope too.
And so finally we have the answer to the question, why should I fear in times of trouble? The answer is that in Christ we should not! In Christ, we should never fear, even when the strong and powerful oppress us to the point of death. For in Christ God has ransomed us body and soul. And through faith in Christ, he will receive us for all eternity. “So we can confidently say, ‘The Lord is my helper; I will not fear; what can man do to me?’” (Hebrews 13:6, ESV).
To some, this may seem like a strange way to answer the question, why should I fear in times of trouble? Many Christians today will not dare answer the question in this way, by contemplating the grave and Sheol and Christ’s victory over it. Instead, many will say, fear not, for God will certainly protect you in this life. He will surely bless you, heal you, preserve you, and keep you from all evil. But this is neither true biblically, nor is it true in reality. Martyrdom is real, friends (consider Christ and his Apostles). And so these unbiblical, naive, and shallow answers to the question, why should I fear?, will not do. They will not bring real comfort in the face of the real trials and tribulations of life. But what will bring real comfort? It is the good news that Christ has won the victory over death, the grave, and Sheol. Indeed, all who are found in him will live in the blessed presence of God forever and ever. This is real comfort. And this must be our decided belief and conviction if we hope to stand in the evil day.
We teach our children the Baptist Catechism, but there is another very good Catechism that you should be aware of. It is called the Orthodox Catechism. It is the Baptist’s version of another very famous and beloved catechism called the Heidelberg Catechism. Listen to the very first question and answer:
Q. What is your only comfort
in life and in death?
A. That I am not my own,
but belong—
body and soul,
in life and in death—
to my faithful Savior, Jesus Christ.
He has fully paid for all my sins with his precious blood,
and has set me free from the tyranny of the devil.
He also watches over me in such a way
that not a hair can fall from my head
without the will of my Father in heaven;
in fact, all things must work together for my salvation.
Because I belong to him,
Christ, by his Holy Spirit,
assures me of eternal life
and makes me wholeheartedly willing and ready
from now on to live for him.
That pretty much sums it up, doesn’t it? Really, this is our only comfort in life and death. We are not our own, but belong— body and soul, in life and in death— to our faithful Savior, Jesus Christ.
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Fear Not, For God Has Redeemed You And Will Keep You In Christ, But The Wicked Will Perish (vs. 16-20)
Let us now very briefly consider the resolution or solution to the question that was raised in verses 5 through 6. I don’t have much to add to the reading of these verses, for they do nicely summarize the observations that have already been made. Why should we fear when the powerful and wealthy rise up to oppress us? We should not. Fear not, brothers and sisters, for God has redeemed you and will keep you in Christ, but the wicked will surely perish.
Verse 16: “Be not afraid when a man becomes rich, when the glory of his house increases. For when he dies he will carry nothing away; his glory will not go down after him. For though, while he lives, he counts himself blessed —and though you get praise when you do well for yourself— his soul will go to the generation of his fathers, who will never again see light. Man in his pomp yet without understanding is like the beasts that perish.” (Psalm 49, ESV)
Here is wisdom for the rich and poor, the powerful and the weak alike. May we all live our lives with the grave and Sheol in mind. And may we be sure to run to God and to his Messiah for refuge, for he has paid our ransom. Through faith in him we find the forgiveness of our sins and the promise of life everlasting in the blessed presence of God. Amen.
Posted in Sermons, Joe Anady, Psalm 49, Posted by
Joe.
