Psalm 49-1-20

¹⁶ Do not be afraid when one becomes rich,
When the glory of his house is increased;

¹⁷ For when he dies he shall carry nothing away;
His glory shall not descend after him.

¹⁸ Though while he lives he blesses himself
(For men will praise you when you do well for yourself),

¹⁹ He shall go to the generation of his fathers;
They shall never see light.

²⁰ A man who is in honor, yet does not understand,
Is like the beasts that perish.

together (v.2) = alike

wisdom/understanding (v.3) — both plural to indicate fullness and plenty

dark saying (v.4) — riddle, enigma

heels (v.5) = lit. “overreacher,” foes — from the same Hebrew root as the word for  “heels” — the idea, I think, is “those who tread on me”

And it shall cease forever (v.8) — “and he shall cease trying forever” — the idea being that he should stop trying to redeem his own soul. It can’t be done no matter how long he tries.

Verses 5-9 represent one of the most specific and concise biblical declarations of the human dilemma — to wit: not only that everyone is under the penalty of sin and in need of redemption from eternal (i.e., spiritual) death (which points are also concisely made in, e.g., Ecclesiastes 7:20; Ezekiel 18:4; Daniel 12:2; Romans 3:23; 6:23), but also that no one is in fact able to pay their own soul’s redemption (v.8; or “redemption price” — much less that of someone else (v.7). — Wechsler, page 138.

though in honor (v.12 and 20) — the idea here seems to be either “despite his wealth,” or “despite his splendor” or … “in spite of his dignity above the rest of creation”

The bleakness of the human dilemma is here highlighted even further by focusing on the way of those who are foolish (v.13) — i.e., those who believe that all the real (i.e., immovable) property that they amass in this life (i.e., the “houses,” “dwelling places,” and “lands” of v.11) will enable their names (also signifying “reputation”) to endure forever, the folly of which thinking was already borne out long ago at Babel, where mankind sought to establish a lasting “name” for themselves with a tower and surrounding city. In the end, their form (v.14; i.e., their souls/spiritual essence) — and any “name” attending thereto — are destined for the terrors of Sheol (v.14) — these “terrors” referring to the fiery torment and despair at the realization of their eternal condemnation attending unbelievers (i.e., “fools” as biblically defined). — Wechsler, page 139.

sheep (v.14) — the idea seems to be that men, like sheep, will be lead to the grave with death as the shepherd

grave (v.14) = Sheol itself is not exclusively for the wicked, but is in fact the Old Testament designation for the temporary place to which the souls of all people — righteous or wicked — go after death. Within Sheol, however, there is an inviolable distinction between the circumstances, or “place,” of the righteous (i.e., believers) and the wicked (i.e., unbelievers). The wicked, who rejected God’s truth, go to a place in Sheol characterized by “torment” and “flame,” whereas the righteous, who accepted God’s truth, go to a place in Sheol called “Abraham’s Bosom,” which expression connotes peace, rest, and paternal-relational security. — Wechsler, pages 139-140.

in the morning (v.14) — beyond death, in the resurrection

he blesses himself (v.18) — Luke 12:19: And I will say to my soul, “Soul, you have many goods laid up for many years; take your ease; eat, drink, and be merry.”

He shall go to the generation of his fathers (v.19) — the idea is that he will join his ancestors in Sheol