Psalms 49:2

Psa 49:2 Both low and high, rich and poor, together.

Ver. 2. Both low and high, rich and poor together] Heb. Both sons of Adam, or earthy man, and sons of Ish, or nobleman

quorum

Ex meliore luto finxit praecordia Titan.

Diogenes once made a like outcry at Athens, Aκουσατε ανδρες, Hear, O ye men; and when a company came about him expecting what he would say to them, he looked upon them and said, Aνδρας εκαλεσα ου ακθαρματα, I called for men, and not for slaves (varlets).

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

3. (Psa 49:2). Both low and high together, rich and poor This is the conclusion of the sentence begun in the preceding verse. The first clause is highly idiomatic in its form, and cannot be literally rendered into intelligible English. Likewise sons of man, likewise sons of man. The word man here corresponds to two distinct Hebrew words which, when placed in opposition, denote men of high and low degree. See above, on Psa 5:3 (2), and below, on Psa 62:10 (9), and compare Pro 8:4. The same antithesis is presented in a different form, Psa 22:30 (29). The rich are here summoned to receive reproof and warning, the poor consolation and encouragement.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

(2) Both high and low.—The two Hebrew expressions here used, benê-âdam and benê-îsh, answer to one another much as homo and vir in Latin. The LXX. and Vulg., taking âdam in its primary sense, render “sons of the soil and sons of men.” Symmachus makes the expressions stand for men in general and men as individuals.

Shall be of understanding.—The copula supplied by the Authorised Version is unnecessary. The word rendered meditation may mean, from its etymology, “muttered thoughts,” and it is quite consistent to say, my musings speak of understanding. So LXX. and Vulgate.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

2. Both low and high] So the A.V. rightly paraphrases the Heb. sons of mankind (âdâm) and sons of men (’îsh): those whose personality is lost in the common multitude, and those who are individually distinguished; plebeians and patricians. Adâm corresponds to ἄνθρωπος, homo; ’îsh to ἀνήρ, vir. Cp. Psa_4:2; Psa_62:9. The P.B.V. (high and low) wrongly inverts the meanings.

rich and poor together] The rich that they may recognise the vanity of riches, and take warning: the poor that they may learn to be contented with their lot, and not to envy the rich.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Both low and high,.... Or "both the sons of Adam and the sons of men". By the sons of "Adam" are meant the multitude of the people, as Ben Melech explains it; the common people, the meaner sort, the base things of this world; and such are they, generally speaking, who are called by grace under the Gospel dispensation: and by "the sons of men" are meant the princes, nobles, and great men of the earth; men of high birth and illustrious extraction: so Adam is rendered, "the mean man", and "Ish", the word here used, "the great man", in Isa 2:9. And though not many, yet some of this sort are called by grace; and all of them have a peculiar concern in many things spoken of in this psalm; see Psa 49:12;

rich and poor together: these are called upon to hearken to what is after said, that the one may not be elated with and trust in their riches, and that the other may not be dejected on account of their poverty; and seeing both must die, and meet together at the judgment day; and inasmuch as the Gospel is preached to one as to another; and for the most part the poor hear it, receive it, and are called by it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Both low and high - Those alike of humble and those of exalted rank, for it pertains equally to all. On the meaning of the “terms” employed here, see the notes at Isa 2:9. These truths pertained to the “low;” that is, to those of humble rank, as teaching them not to envy the rich, and not to fear their power; and they pertained to those of exalted rank, as teaching them not to trust in their riches, and not to suppose that they could permanently possess and enjoy them.

Rich and poor together - As equally interested in these truths; that is, What the psalmist was about to say was adapted to impart useful lessons to both classes. Both needed instruction on the subject; and the same class of truths was adapted to furnish that instruction. The class of truths referred to was derived from the powerlessness of wealth in regard to the things of most importance to man, and from the fact that all which a man can gain must soon be left: teaching those of one class that they should not set their heart on wealth, and should not pride themselves on possessing it, and teaching the other class that they should not envy or fear the possessor of riches.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Ver. 2. Both low and high, rich and poor, together. Sons of great men, and children of mean men, men of large estate, and ye who pine in poverty, ye are all bidden to hear the inspired minstrel as he touches his harp to a mournful but instructive lay. The low will be encouraged, the high will be warned, the rich will be sobered, the poor consoled, there will be a useful lesson for each if they are willing to learn it. Our preaching ought to have a voice for all classes, and all should have an ear for it. To suit our word to the rich alone is wicked sycophancy, and to aim only at pleasing the poor is to act the part of a demagogue. Truth may be so spoken as to command the ear of all, and wise men seek to learn that acceptable style. Rich and poor must soon meet together in the grave, they may well be content to meet together now. In the congregation of the dead all differences of rank will be obliterated, they ought not now to be obstructions to united instructions.

Ver. 2. In this Psalm David, as it were, summons and divides mankind. In the first verse he summons: "Hear this, all ye people; give ear, all ye inhabitants of the world." In the second verse he divides: Both low and high, rich and poor, together. The word in the Hebrew for high is (vya ynb), bene ish, sons of Ish, and the word for low is (Mda ynb) bene Adam, sons of Adam. If we should translate the text directly, according to the letter, the words must run, sons of men and sons of men; for, sons of Adam and sons of Ish are both translated sons of men. Yet when they are set together in a way of opposition, the one signifieth low and the other high; and so our translators render it according to the sense, not sons of men and sons of men, but low and high. Junius translates to this sense, though in more words, as well they who are born of mean men, as they who are born of the honourable. Joseph Caryl.

Ver. 2.

1. The common needs of rich and poor men.

2. The common privileges of rich and poor saints.

3. Their common service.

4. Their common heaven.

Psalms 49:3*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

2. Low and high—The classifications of this verse are intended, by mentioning the extreme orders of society, to comprehend all the intermediate ranks also, without exception. They are specifications under the general terms “all nations,” “all inhabitants of the age.” See note on Psa_4:2

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Both high and low, rich and poor, together. The teaching of the psalm concerns all ranks alike. To the great and rich it will carry warning; to the poor and lowly, consolation.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Hear this, all you peoples Because this psalm is based on people who rely on their riches, he says, “all you peoples,” for they all require admonition.

earth Heb. חלוד. That [term] is [used to describe] the earth because it is old and rusty (חלודה), rodile in Old French, rust, rouille in modern French. But our Sages explained that it is because of the weasel (חֻלְדָה), which frequents the dry land but is not found in the sea, for the Rabbis taught (Hul. 127a): Whatever is on the dry land is found in the sea, except the weasel.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

"Listen" - to the message he gives, that addresses all in whose nostrils G-d (lit. hashem, the name) blew the breath of life. Therefore, "listen all who dwell on Earth".

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.