none of them can by any means redeem his brother, nor give God a ransom for him.
For the redemption of their life is costly, no payment is ever enough,
that he should live on forever, that he should not see corruption.
Parallel Translations
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none of them can by any means redeem his brother, nor give God a ransom for him.
For the redemption of their life is costly, no payment is ever enough,
that he should live on forever, that he should not see corruption.
-
None of them can by any means redeem his brother, nor give to God a ransom for him:
(For the redemption of their soul is precious, and it ceaseth for ever:)
That he should still live for ever, and not see corruption.
Show all 3 translations
-
(49-8) No man can by any means redeem his brother, nor give to God a ransom for him —
(49-9) For too costly is the redemption of their soul, and must be let alone for ever —
(49-10) That he should still live alway, that he should not see the pit.
Cross-references (20)
- Matthew 16:26 (vv7–8) For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life?
- Psalms 89:48 (v9) What man is he who shall live and not see death, who shall deliver his soul from the power of Sheol?
- Matthew 20:28 (v7) even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
- Psalms 16:10 (v9) For you will not leave my soul in Sheol, neither will you allow your holy one to see corruption.
- 1 Timothy 2:6 (v7) who gave himself as a ransom for all, the testimony in its own times,
Show all 19 cross-references
- 1 Peter 1:18 (v7) knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your…
- Ecclesiastes 8:8 (v9) There is no man who has power over the spirit to contain the spirit; neither does he have power over the day of death. There is no…
- Proverbs 10:2 (v9) Treasures of wickedness profit nothing, but righteousness delivers from death.
- Proverbs 11:4 (v9) Riches don’t profit in the day of wrath, but righteousness delivers from death.
- Matthew 25:9 (v7) But the wise answered, saying, ‘What if there isn’t enough for us and you? You go rather to those who sell, and buy for yourselves.’
- John 8:51-52 (v9) Most certainly, I tell you, if a person keeps my word, he will never see death.” Then the Jews said to him, “Now we know that you have a…
- Job 36:18-19 (v8) Don’t let riches entice you to wrath, neither let the great size of a bribe turn you aside. Would your wealth sustain you in distress, or…
- Acts 2:27 (v9) because you will not leave my soul in Hades, neither will you allow your Holy One to see decay.
- Psalms 22:29 (v9) All the rich ones of the earth shall eat and worship. All those who go down to the dust shall bow before him, even he who can’t keep his…
- Zechariah 1:5 (v9) Your fathers, where are they? And the prophets, do they live forever?
- Luke 16:22-23 (v9) The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died, and was buried. In Hades, he lifted up…
- Acts 2:31 (v9) he foreseeing this spoke about the resurrection of the Christ, that his soul wasn’t left in Hades, and his flesh didn’t see decay.
- Acts 13:33 (v9) that God has fulfilled this to us, their children, in that he raised up Jesus. As it is also written in the second psalm, ‘You are my Son.…
- Acts 13:35-37 (v9) Therefore he says also in another psalm, ‘You will not allow your Holy One to see decay.’ For David, after he had in his own generation…
19 distinct cross-references across this passage (20 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (15 sources)
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Geneva Bible translators 1599 · Public Domain On v8 That is, so rare or not to be found,…
That is, so rare or not to be found, as prophecy was precious in the days of Eli, 1 Sam. 3:1.
Meaning, it is impossible to live forever: also that life and death are only in God’s hands.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 Psa 49:7 None [of them] can by any means…
Psa 49:7 None [of them] can by any means redeem his brother, nor give to God a ransom for him:
Ver. 7. None of them can by any means redeem his brother] And therefore all money that hath been given for masses, dirges, trentals, {A set of thirty requiem masses, said on the same day or on different days, ŒD} &c., hath been cast away; seeing Christ is the only Redeemer, and in the other world money beareth no mastery. Neither can a man buy off death, though he would give never so much. Death will not regard any ransom, neither will he rest content though thou givest many gifts, as Solomon saith in another case, Pro 6:35. Fie, quoth that great Cardinal Beaufort, will not death be hired? Will money do nothing? Why should I die, being so rich? If the whole realm would save my life, I am able either by policy to get it or by riches to buy it (Acts and Mon. in H. 6). Lewis XI would not hear of death all the time of his last sickness, but when he saw there was no remedy, he sent for holy water from Rheims, together with Aaron’s rod, as they called it, and other holy relics, thinking therewith to stop death’s mouth, and to stave him off; but it would not be (Epit. Hist. Gall.). O Miser (saith one thereupon) hoc assidue times quod semel faciendum est? Hoc times quod in tua manu est ne timeas? Pietatem assume, superstitionem omitte; mors tua vita erit, et quidem beata atque aeterna (Val. Max. Christ., p. 391).
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.
Matthew Poole 1685 · Public Domain On vv7–9 Redeem, to wit, from death, as appears from Psa…
Redeem, to wit, from death, as appears from Psa 49:9,10 &c.; neither from the first death, nor from the second, which he points at Psa 49:14,19.
His brother; whom he would do his utmost to preserve in life; and consequently not himself. But he seems to mention his brother rather than himself, because when his brother is sick, he being in health hath the full command and free use of all his wealth, and strength, and wit, and all other means of redeeming his brother; which he hath not, when he himself is dangerously or desperately sick.
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Nor give to God; the only Lord of life. and the Judge who hath passed upon him the sentence of death.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv7–9 None of them can by any means redeem his…
None of them can by any means redeem his brother,.... That is, "with their substance", or "riches", as the Targum and Jarchi supply. Some, according to the order of the words in the original, render them, "a brother redeeming cannot redeem a man", or "anyone" (q): but, as Aben Ezra observes, "a brother", is the effect, and "a man", is the cause. The Targum is, "his brother that is a captive, a man redeeming cannot redeem with his substance"; or by any means redeem. Indeed a rich man may redeem his brother from debt, or from a prison, into which he is cast for it, by paying his debts for him; or from thraldom and bondage, being taken captive and becoming a prisoner of war, by giving a ransom for him. This he may do with respect to man; but, with respect to God, he cannot, with all his riches, pay the debts he owes to the law and justice of God; nor free him from his bondage to sin, Satan, and the law, by whom he is held a captive. The sense here is, that he cannot redeem him from death; he cannot, with all his money, secure him from dying; nor, when dead, bring him back from the grave; and much less deliver him from eternal death, or wrath to come; this only God can do, see Psa 49:15;
nor give to God a ransom for him; a ransom to redeem from sin, and so from the curse of the law and eternal death, must be given to God, against whom sin is committed, the lawgiver that is able to save and destroy; whose law is transgressed by it, and must be fulfilled; and whose justice is affronted and injured, and must be satisfied; and who is the creditor to whom men are debtors, and therefore the payment must be made to him. Hence our Lord Jesus Christ, the Redeemer of his people, paid the ransom price to God, and offered himself a sacrifice to him; see Eph 5:2. But this ransom is not of man's giving, but of God's; it is of his finding out in his infinite wisdom: he set forth and sent forth Christ to be the ransom or "propitiation" (r), as the word here used signifies; and Christ came to give his life and himself a ransom for many, and is the propitiation for their sins: and this is a sufficient one, a plenteous redemption, and there needs no other, not is there any other; there were typical atonements under the law, but there is no real atonement, propitiation, or ransom, but by the precious blood of Christ; not by corruptible things, as silver and gold; with these a man cannot give to God a ransom for himself, or for his brother.
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(q) So Cocceius; and some in Michaelis. (r) "propitiationem suam", Pagninus, Montanus.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–8 Redeem - Neither from the first death, nor from…
Redeem - Neither from the first death, nor from the second. Brother - Whom he would do his utmost to preserve.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–8 Verse 7. None of them can by any means…
Verse 7. None of them can by any means redeem his brother] Wealth cannot save from death; brother, however rich, cannot save his brother; nor will God accept riches as a ransom for the life or soul of any transgressor. To procure health of body, peace of mind, redemption from death, and eternal glory, riches are sought for and applied in vain.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv7–9 None of them can bid any means redeem his…
None of them can bid any means redeem his brother - None of those who are rich. This verse might be literally rendered, “a brother cannot by redeeming redeem; a man cannot give to God his own ransom.” The passage, therefore, may mean either, as in our version, that no one, however rich, can redeem a brother - his own brother - by his wealth; or, that a brother - one who sustains the relation of a brother - cannot rescue another from death. On the word “redeem,” see Psa 25:22, note; Isa 43:3, note. It means here that he could not rescue him, or save him from the grave; he could not by his wealth preserve him in life. The whole expression is emphatic: “redeeming he cannot redeem;” that is - according to Hebrew usage - he cannot “possibly” do it; it “cannot” be done. There is here no particular reference to the “means” to be employed, but only an emphatic statement of the fact that “it cannot by any possibility be done.” The object is to show how powerless and valueless is wealth in regard to the things that most pertain to a man’s welfare. It can do literally “nothing” in that which most deeply affects man, and in which he most needs help. There is no allusion here to the redemption of the soul, or to the great work of redemption, as that term is commonly understood; but it “is” true, in the highest sense, that if wealth cannot “redeem” life, or keep our best and nearest friend from the grave, much less can it avail in that which is so much more important, and so much more difficult, the redemption of the soul from eternal ruin. Here, also, as in the matter of saving from the grave, it is absolutely true that wealth can do “nothing” - literally, “nothing” - in saving the soul of its possessor, or in enabling its possessor to save his best friend. Nothing but the blood of the cross can avail then; and the wealth of the richest can do no more here than the poverty of the poorest.
Nor give to God a ransom for him - This would be more literally rendered, “a man cannot give to God his ransom;” that is, he cannot, though in the possession of the most ample wealth, give to God that which would purchase his own release from the grave. On the word “ransom,” see as above, the notes at Isa 43:3. Compare Mat 16:26.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 yet unable to save themselves or others.
yet unable to save themselves or others.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. The first answer to the question, ‘Wherefore should…
7. The first answer to the question, ‘Wherefore should I fear’? These men make a god of their wealth. They trust in it and glory in it, as the godly man trusts in Jehovah and glories in Him (Psa_32:10; Psa_34:2). But how powerless it is! It cannot deliver anyone from death. If the rich man’s friends have so little to hope, his victims have little to fear.
The language of this verse and the next is borrowed from the ancient law in Exo_21:30, where the words ransom and redemption of life (or soul) occur together, the latter phrase being found nowhere else. If a man’s neglect to keep a dangerous ox under proper control had been the cause of another man’s death, his life was forfeit. But he might redeem his life by paying a ransom to the relatives of the deceased person. Probably he would always be allowed to do so, and the penalty of death would never be exacted. Another law prohibited the pardon of a murderer upon the mere payment of a fine (Num_35:31), lest rich men should regard the taking of life as a matter of indifference. Thus the idea of the payment of money as the equivalent of a life was familiar. There were cases in which wealth could deliver from death, when man was dealing with man. But when God claims the life, riches are of no avail.
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his brother] Lit. a brother: his most intimate relative or friend. Possibly there may be an allusion to the use of the word in dirges. See Jer_22:18. But the position of the word at the beginning of the sentence is peculiar, and an adversative particle seems to be needed. It has therefore been plausibly conjectured that we should read ǎk, ‘surely’ or ‘but’ (as in Psa_49:15), in place of âch, ‘brother,’ and, with a slight alteration of the vowels, render thus:
But no one can by any means redeem himself,
Nor give to God the ransom He requires.
The reading of the Massoretic Text however is attested by the LXX and other Ancient Versions.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) None of them can.—Brother is here used in…
(7) None of them can.—Brother is here used in the wide sense of Lev_19:17, Gen_13:11 (where rendered “the one”). The sense is the same whether we make it nominative or accusative. Death is the debt which all owe, and which each must pay for himself. No wealth can buy a man off. God, in whose hand are the issues of life and death, is not to be bribed; nor, as the next verse says, even if the arrangement were possible, would any wealth be sufficient.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 None of them can by any means redeem his…
None of them can by any means redeem his brother. The text is suspected. If we read for ha, with Ewald and Professor Cheyne, the right translation will be, Nevertheless, no man can by any means redeem himself. With all his boasting, the rich man cannot effect his own redemption; nor, however great his wealth, can he give to God a ransom for him; i.e. for himself. "Brother" is not used in the Psalms in the sense of "fellow-man," but only in the literal sense of close blood, relation. (Psa_35:14 Psa_50:20)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv7–9 Ver. 7. None of them can by any means…
Ver. 7. None of them can by any means redeem his brother. With all their riches, the whole of them put together could not rescue a comrade from the chill grasp of death. They boast of what they will do with us, let them see to themselves. Let them weigh their gold in the scales of death, and see how much they can buy therewith from the worm and the grave. The poor are their equals in this respect; let them love their friend ever so dearly, they cannot give to God a ransom for him. A king's ransom would be of no avail, a Monte Rosa of rubies, an America of silver, a world of gold, a sun of diamonds, would all be utterly contemned. O ye boasters, think not to terrify us with your worthless wealth, go ye and intimidate death before ye threaten men in whom is immortality and life.
Ver. 7. None of them can by any means redeem his brother, etc. Some animals devoted to God could be redeemed at a price, but no price could be assigned to the ransom of a soul. That such a ransom was to be provided, the faith of the church had always anticipated: "He shall redeem Israel from all his iniquities." Ps 130:8. W. Wilson, D.D.
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Ver. 7.
1. Implied. The soul needs redeeming.
2. Denied. Wealth, power, learning, none can redeem.
3. Supplied a ransom by Jesus.
4. Applied by the Spirit to our actual deliverance.
Psalms 49:8*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v8 For the redemption of their soul is precious, and…
Psa_49:8
For the redemption of their soul is precious, and it ceaseth for ever.
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Redemption
I. Its subject--the soul of man. Think--
1. Of its powers.
2. Of its affections.
3. Of its duration.
II. Its price--the precious blood of Christ.
III. The period of its accomplishment. It is limited; it ceaseth for ever. How precious is time! what eternal results binge upon its right employment or neglect! (D. MAllum, M. D.)
The preciousness of redemption
I. The subject of redeeming love--the soul. We cannot question its existence. Reflect upon--
1. Its origin.
2. Its prodigious faculties.
3. Its duration. The soul is a flower that always blooms, a fountain which ever flows, a seed which never dies, a plant which never withers; that mysterious flame which, once kindled, nought can ever quench.
4. Its last and rescued state.
II. The value of this redemption. It is precious. For consider--
1. From what the soul of man is redeemed.
2. To what the soul is redeemed. Some of you have already tasted something of the pleasure which arises to the soul that has been sensibly freed from the trammels of sin and of Satan, and which anticipates the blessedness reserved in heaven for those who love God.
3. By what the soul is redeemed--the precious blood of Christ.
III. The limits within which alone the benefits of this redemption are to be obtained. It ceaseth for ever. Consider, then--
1. The uncertainty of life.
2. How this world deceives us.
3. And Satan also deceives.
4. The positive evil which springs from delay. (John Gasken, M. A.)
The preciousness of the human soul
I. The soul of man is precious. For--
1. How high was the origin of the soul. See the history of its creation.
2. How vast its capacities. Small is the power of the human body, but the soul of man gives him a might and mastery all his own.
3. How eternal its duration.
II. Its redemption is precious.
1. See the greatness of the Author of Redemption.
2. The price that was paid to redeem us.
3. The stupendous nature of its results. These may affect the whole intelligent universe, and not this world alone. We are brought into a new relationship with God. Eternal woe is escaped and eternal blessedness gained. All this will be seen fully when the whole work of redemption is accomplished. How precious, then, must this work be. How important not to neglect it. (Hugh Stowell, M. A.)
The redemption of the soul precious
I. The worth of the soul. The soul is precious to God, for it is His own workmanship--the end of creation, for which all earthly things were made, which received His blessing and obtained dominion over everything below. It is precious to the angels, for there is joy in heaven over one sinner that repenteth. It is precious to all Christians upon earth. How fervently and with what an undying flame did the love of it burn in the hearts of the apostles; and in how many forms did it show itself--in preaching, in writing, in continual prayer. And are not our souls precious to ourselves? If we find the soul to be precious, let us act as if it were so: if we discover that it is valueless, let us snatch the pleasures of life while they last. But the soul is precious. It must be so--
1. From the statements of Gods Word;
2. From its nature;
3. From the value of that which has been given for it;
4. From the means used to save it.
II. The impossibility of recovering the soul when it is lost. Our conduct in this world will determine our fate in the next.
1. The soul may be lost.
2. The soul must be lost, unless it be redeemed.
3. When once lost, the soul can never be regained.
4. The soul may be soon lost. It well becomes us, then, to improve our brief existence by endeavouring to secure the salvation of our souls; for in the future all is uncertainty but this one thing, that the wicked are driven away in their wickedness, but the righteous hath hope in his death. (W. Dickson.)
The value of a soul
When Sir John Franklin was lost, the most extraordinary measures were set on foot to recover him and his party. The British and American governments combined together to save him if he should be yet living. Nearly a million pounds were spent in the search. Besides money, good and fearless men were ready to expose their life in the distant hope of finding, and relieving their missing brothers. The exceeding value of mans soul is seen in what Jesus has done for it. Men often put forth great efforts for very insignificant objects; but when we think of Christ leaving His bright throne in the heavens, and becoming a homeless wanderer upon the earth, that He might save lost souls, we are able to form some estimate of the souls value. This was the life, the spiritual being, the deathless power breathed into man by the breath of God when he was made. It is our greatest gift, and that over which we should exercise the most sacred care,
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv7–8 (See Scofield "Isa 59:20") See Scofield "Exo 14:30"
redeem
(See Scofield "Isa 59:20") See Scofield "Exo 14:30"
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v9 so that his body should not decay
so that his body should not decay
This refers to the body decomposing in the grave.
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he will see decay
The writer speaks of experiencing something as if it were seeing that thing. AT: "he will die and his body will decay" (See: Metaphor)
Wise men die; the fool and the brute alike perish
The author refers to all people by referring to those who have the most and least wisdom. (See: Merism)
brute
This means a person who is stupid or unintelligent.
translationWords
life
eternity
wise
die
fool
perish
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.