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1 Hear this, all ye people; give ear, all ye inhabitants of the world: 2 Both low and high, rich and poor, together. 3 My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. 4 I will incline mine ear to a parable: I will open my dark saying upon the harp. 5 Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? 6 They that trust in their wealth, and boast themselves in the multitude of their riches; 7 None of them can by any means redeem his brother, nor give to God a ransom for him: 8 (For the redemption of their soul is precious, and it ceaseth for ever:) 9 That he should still live for ever, and not see corruption. 10 For he seeth that wise men die, likewise the fool and the brutish person perish, and leave their wealth to others. 11 Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; they call their lands after their own names. 12 Nevertheless man being in honour abideth not: he is like the beasts that perish. 13 This their way is their folly: yet their posterity approve their sayings. Selah. 14 Like sheep they are laid in the grave; death shall feed on them; and the upright shall have dominion over them in the morning; and their beauty shall consume in the grave from their dwelling. 15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah. 16 Be not thou afraid when one is made rich, when the glory of his house is increased; 17 For when he dieth he shall carry nothing away: his glory shall not descend after him. 18 Though while he lived he blessed his soul: and men will praise thee, when thou doest well to thyself. 19 He shall go to the generation of his fathers; they shall never see light. 20 Man that is in honour, and understandeth not, is like the beasts that perish.
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[AD 379] Basil of Caesarea on Psalms 49:1
He who is assembling and summoning all by the proclamation is the Paraclete, the Spirit of truth, who brings together through prophets and apostles those who are saved.… The sharing of the summons is a uniting in peace, so that those who were, up to this time, opposed to each other because of customs might, through gathering together, become habituated to each other in love.

Source: HOMILIES ON THE PSALMS 19:1 (PS 49)
[AD 397] Ambrose of Milan on Psalms 49:1
In the very beginning of this psalm we hear the voice of the Lord of salvation inviting the Gentiles into his church. He calls on them to renounce error, to follow truth, to fulfill the duties of love and adoration. The hearts of these people were infected by the Serpent’s venom, passed down from generation to generation, and their inclination was toward sin. So long as they despair of pardon, they cannot be called back. But the Lord promises a remedy, and out of the greatness and kindness of his heart he freely assures them of forgiveness.… All, without exception, are invited to grace. Without having to pay any ransom money they are redeemed from sin, and they grasp the fruit of eternal life.

Source: COMMENTARY ON TWELVE PSALMS 49:1-2
[AD 430] Augustine of Hippo on Psalms 49:1
..."Hear ye these things, all you nations" [Psalm 49:1]. Not then you only who are here. For of what power is our voice so to cry out, as that all nations may hear? For Our Lord Jesus Christ has proclaimed it through the Apostles, has proclaimed it in so many tongues that He sent; and we see this Psalm, which before was only repeated in one nation, in the Synagogue of the Jews, now repeated throughout the whole world, throughout all Churches; and that fulfilled which is here spoken of, "Hear ye these words, all you nations."...Of whom you are: "With ears ponder, all you that dwell in the world." This He seems to have repeated a second time, lest to have said "hear," before, were too little. What I say, he says, "hear, with ears ponder," that is, hear not cursorily. What is, "with ears ponder"? It is what the Lord said, "he that has ears to hear, let him hear:" [Matthew 11:15] for as all who were in His presence must have had ears, what ears did He require save those of the heart, when He said, "he that has ears to hear, let him hear"? The same ears also this Psalm does smite. "With ears ponder, all you that dwell in the world." Perhaps there is here some distinction. We ought not indeed to narrow our view, but there is no harm in explaining even this view of the sense. Perhaps there is some difference between the saying, "all nations," and the saying, "all you that dwell in the world." For perchance he would have us understand the expression, "dwell in," with a further meaning, so as to take all nations for all the wicked, but the dwellers of the world all the just. For he does inhabit who is not held fast: but he that is occupied is inhabited, and does not inhabit. Just as he does possess whatever he has, who is master of his property: but a master is one who is not held in the meshes of covetousness: while he that is held fast by covetousness is the possessed, and not the possessor....

Source: Exposition on Psalm 49
[AD 460] Arnobius the Younger on Psalms 49:1
The voice of Christ alone, “without exception” calls all as one, rich and poor, noble and base. He invites all living on the earth, equally, as the opening of the psalm says, showing that he is to be feared by us on the evil day.

Source: COMMENTARY ON THE PSALMS 49
[AD 397] Ambrose of Milan on Psalms 49:2
Both rich and poor together are called to a single vocation and invited to a certain humility and equality. The rich are not to turn up their noses at the poor, and the poor are not to be jealous of the rich. One grace joins both together. The Lord, though he was rich, became poor, so as to be Savior of poor and rich alike.

Source: COMMENTARY ON TWELVE PSALMS 49:57
[AD 407] John Chrysostom on Psalms 49:2
The inspired author is now on the point of telling us some great and ineffable truths. I mean, he would not have summoned those in all parts of the earth to listen, nor would he have set up the gallery of the world, were he not about to utter something great and famous and worthy of a gathering of such magnitude.… So since he called together the whole race to a hearing, let us too assuredly attend, and see what the psalmist wishes to say, this champion of the whole human race.

Source: COMMENTARY ON THE PSALMS 49:1
[AD 430] Augustine of Hippo on Psalms 49:2
And again he says, "both all you earthborn, and sons of men" [Psalm 49:2]. The expression "earthborn" refers to sinners; the expression "sons of men" to the faithful and righteous. You see then that this distinction is observed. Who are the "earthborn"? The children of the earth. Who are the children of the earth? They who desire earthly inheritances. Who are the "sons of men"? They who appertain to the Son of Man. We have already before explained this distinction to your Sanctity, and have concluded that Adam was a man, but not the son of man; that Christ was the Son of Man, but was God also. For whosoever pertain to Adam, are "earthborn:" whosoever pertain to Christ, are "sons of men." Nevertheless, let all hear, I withhold my discourse from no one. If one is "earthborn," let him hear, because of the judgment: another is a "son of man," let him hear for the kingdom's sake. "The rich and poor together." Again, the same words are repeated. The expression "rich" refers to the "earthborn;" but the word "poor" to the "sons of men." By the "rich" understand the proud, by the "poor" the humble....He says in another Psalm, "The poor shall eat and be satisfied." How has he commended the poor? "The poor shall eat and be satisfied." What eat they? That Food which the faithful know. How shall they be satisfied? By imitating the Passion of their Lord, and not without cause receiving their recompense. "The poor shall eat and be satisfied, and they shall praise the Lord who seek Him." What of the rich? Even they eat. But how eat they? "All the rich upon the earth have eaten and worshipped." He said not, "Have eaten and are satisfied;" but, "have eaten and worshipped." They worship God indeed, but they will not display brotherly humaneness. These eat and worship; those eat and are filled: yet both eat. Of the eater what he eats is required: let him not be forbidden by the distributor to eat, but let him be admonished to fear him who does require his account. Let these words then be heard by sinners and righteous, nations, and those who inhabit the world, "earthborn and sons of men, the rich and the poor together:" not divided, not separated. That is for the time of the harvest to do, the hand of the winnower will effect that. [Matthew 3:12] Now together let rich and poor hear, let goats and sheep feed in the same pasture, until He come who shall separate the one on His right hand, the other on His left. [Matthew 25:32] Let them all hear together the teacher, lest separated from one another they hear the voice of the Judge.

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:2
All people, listen to my words, city dwellers and country people, more refined and more rustic, all in common and also individuals.… Let nature in general hear my words, and each one reap the benefit for themselves.… Let those abounding in wealth and those caught up in poverty accept the exhortation alike, the word of instruction respecting no difference between wealth and poverty.

Source: COMMENTARY ON THE PSALMS 49:3
[AD 253] Origen of Alexandria on Psalms 49:3
If the meditation is wisdom, what will the message be? When the meditation of the heart is wisdom, wicked thoughts will not come within it, nor is a place given to the devil or those things that defile people.

Source: SELECTIONS FROM THE PSALMS 49:4-5
[AD 390] Diodorus of Tarsus on Psalms 49:3
All wisdom comes to be known by reflection and dissemination. So his meaning is, I deliberate on some wise ideas, and with the intention of disseminating them I want you all to be hearers of what is said by me. Hence his reference to “pondering,” for each person to realize that far from coming to instruction by accident, they are brought to learn by deep pondering and much practical experience.

Source: COMMENTARY ON PSALM 49
[AD 430] Augustine of Hippo on Psalms 49:3
And what is it they are now to hear? "My mouth shall speak of wisdom, and the meditation of my heart understanding" [Psalm 49:3]. And this repetition is perhaps made, lest perchance if he had said only "my mouth," you should suppose that one spoke to you who had understanding but in his lips. For many have understanding in their lips, but have not in their heart, of whom the Scripture says, "This people honours me with their lips, but their heart is far from me." [Isaiah 29:13] What says he then who speaks to you? When he has said, "My mouth shall speak of wisdom," in order that you may know that what is poured forth from the mouth flows from the bottom of the heart, he has added, "And the meditation of my heart of understanding."

Source: Exposition on Psalm 49
[AD 379] Basil of Caesarea on Psalms 49:4
The things that I teach, he says, from the Spirit, these I proclaim to you, saying nothing of my own, nothing human; but, since I have been listening to the propositions of the Spirit, who hands down in mystery to us the wisdom of God, I am opening for you and am making manifest the proposition; moreover, I am opening not otherwise than through psaltery. The psaltery is a musical instrument that gives out its sounds harmoniously with the melody of the voice. Accordingly, the rational psaltery is opened especially at that time when actions in harmony with the words are displayed. And he is a spiritual psaltery who has acted and has taught. He it is who opens the proposition in the psalms, setting forth the possibility of the teaching from his own example.… There is nothing incongruous or out of tune in his life.

Source: HOMILIES ON THE PSALMS 19:2 (PS 49)
[AD 397] Ambrose of Milan on Psalms 49:4
The Lord opens up a theme or problem that has been closed when he finds an apt organ and a chosen instrument. Call it a harp. Such as this was Paul. He rang out the sweet canticle of grace, awaking all the strings of his harp in harmonious sound; plucking the inner chords by grace of the Holy Spirit and playing in ringing tones both interiorly and exteriorly.… Excellent harp, where a person’s life is in tune with his faith, and his flesh with his soul. Sweet harp, where discipline of lifestyle sings a canticle.

Source: COMMENTARY ON TWELVE PSALMS 49:7
[AD 399] Evagrius Ponticus on Psalms 49:4
One who is in a calm spirit sings psalms. Through psalms he opens teaching. Through tranquility of spirit he understands teaching.

Source: NOTES ON THE PSALMS 48[49].4, 5
[AD 407] John Chrysostom on Psalms 49:4
The term “parable” or “proverb” has many meanings. A parable is a saying, an example, a reproach, as when he says, “You have made us a parable among the nations, a shaking of the head among the peoples.” A parable is also a riddle, which many call a question, suggesting something not immediately clear from the words but containing a meaning hidden within.… A parable also means a comparison: “He proposed another parable to them, saying, ‘The kingdom of heaven is like a man sowing good seed.’ ” A parable also means a figure of speech: “Son of man, tell them this proverb: The great eagle, the one with big wings,” meaning by eagle the king. A parable also means a type, or likeness, as Paul also shows in the words “By faith he sacrificed Isaac … whence also in figure he received him back,” that is, in type and in likeness. What then, does the “parable” mean to him here? It seems to me to refer to the narration.… The parable, you see, sorts out the worthy listener from the unworthy: whereas the worthy takes steps to find the meaning, the unworthy bypasses it.… Do you see the introduction he fashioned? He summoned the world, he abrogated inequality in lifestyle, called their attention to their nature, repressed their arrogance, promised to say something great and noble, denied he was saying anything of his own but what he had heard from him, hinted there was deep obscurity in the message, thus making them more attentive. He promised to teach us spiritual wisdom, on which he had meditated unceasingly. So let us pay attention and not pass it by. If in fact the message is wise, a parable, a riddle, there is need of a mind on the alert.

Source: COMMENTARY ON THE PSALMS 49:2-3
[AD 430] Augustine of Hippo on Psalms 49:4
"I will incline mine ear to the parable, I will show my proposition upon the harp" [Psalm 49:4]....And why "to a parable"? Because "now we see through a glass darkly," [1 Corinthians 13:12] as says the Apostle; "while we are at home in the body, we are absent from the Lord." [2 Corinthians 5:6] For our vision is not yet that face to face, where there are no longer parables, where there no longer are riddles and comparisons. Whatever now we understand we behold through riddles. A riddle is a dark parable which it is hard to understand. Howsoever a man may cultivate his heart and apply himself to apprehend mysteries, so long as we see through the corruption of this flesh, we see but in part....But as He was seen by those who believed, and by those who crucified Him, when He was judged; so will He be seen, when He shall have begun to be judge, both by those whom He shall condemn, and by those whom He shall crown. But that vision of divinity, which He has promised to them that love Him, when He says, "He that loves Me shall be loved of My Father, and he that loves Me keeps My commandments, and I will love him, and will manifest Myself to him:" [John 14:21] this the ungodly shall not see. This manifestation is in a certain way familiar: He keeps it for His own, He will not show it to the ungodly. Of what sort is the vision itself? Of what sort is Christ? Equal to the Father. Of what sort is Christ? "In the beginning was the Word, and the Word was with God, and the Word was God." [John 1:1] For this vision we sigh now, and groan so long as we sojourn here; to this vision we shall be brought home at the last, this vision now we see but darkly. If then we see now darkly, let us "incline our ear to the parable," and then let us "show our proposition upon the harp:" let us hear what we say, do what we enjoin.

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:4
The words put forward by me are full of wisdom, he is saying, but I learned them by submitting my hearing to the words hidden in the depths. And what I learned through hearing I put forward through the organ of the tongue. Now, he means to say, I utter nothing of my own; rather, I am an instrument of divine grace.

Source: COMMENTARY ON THE PSALMS 49:4
[AD 407] John Chrysostom on Psalms 49:5
It strikes many people, in fact, as extremely strange and intriguing to say there is nothing to fear in the troubles of life. What, therefore, should I fear, he asks, in the evil day? One thing only, the risk of the lawlessness of my way and my life surrounding me.… Those who fear it will never fear anything else; instead, they will mock the goods of this life and scorn its troubles, that fear alone making their mind tremble. Nothing, you see, nothing else is fearsome for the person possessed of this fear, not even death, the very acme of fearsome things apart from this alone.… The person afraid only of that, and of nothing else, will be like an angel; there is, in fact, nothing else to be afraid of, if one fears that, as one should fear it—just as the one not fearing it is exposed to many fearsome things.

Source: COMMENTARY ON THE PSALMS 49:3-4
[AD 430] Augustine of Hippo on Psalms 49:5
And what has he said? "And wherefore shall I fear in the evil day? The iniquity of my heel shall compass me" [Psalm 49:5]. He begins something obscurely. Therefore he ought the rather to fear if the iniquity of his heel shall compass him. Nay, for let not man fear, he says, who has not power to escape. For example, he who fears death, what shall he do to escape death? Let him tell me how he is to escape what Adam owes, he who is born of Adam. But let him consider that he is born of Adam, and has followed Christ, and ought to pay what Adam owes, and obtain what Christ has promised. Therefore, he who fears death can no wise escape: but he who fears the damnation which the ungodly shall hear, "Go ye into everlasting fire," [Matthew 25:41] has an escape. Let him not fear then. For why should he fear? Will the iniquity of his heel compass him? If then he avoid "the iniquity of his heel," and walk in the ways of God, he shall not come to the evil day: the evil day, the last day, shall not be evil to him....Now while they live, let them take heed to themselves, let them put away iniquity from their heel: let them walk in that way, let them walk in the way of which He says Himself, "I am the way, the truth, and the life:" [John 14:6] and let them not fear in the evil day, for He gives them safety who became "The Way." Therefore let them avoid the iniquity of their heel. With the heel a man slips. Let your Love observe. What was said by God to the Serpent? "She shall mark your head, and you shall mark her heel." The devil marks your heel, in order that when you slip he may overthrow you. He marks your heel, do thou mark his head. What is his head? The beginning of an evil suggestion. When he begins to suggest evil thoughts, then you thrust him away before pleasure arises, and consent follows; and so shall you avoid his head, and he shall not grasp your heel. But wherefore said He this to Eve? Because through the flesh man does slip. Our flesh is an Eve within us. "He that loves his wife," he says, "loves himself." What means "himself"? He continues, and says, "For no man ever yet has hated his own flesh." [Ephesians 5:28-29] Because then the devil would make us slip through the flesh, just as he made that man Adam to slip, through Eve; Eve is bidden to mark the head of the devil, because the devil marks her heel. "If then the iniquity of our heel shall compass us, why fear we in the evil day," since being converted to Christ we are able not to do iniquity; and there will be nothing to compass us, and we shall joy and not sorrow in the last day?

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:5
I fear and dread the day of retribution, on which the righteous Judge will repay everyone according to their works. Now, aware of this, keep such fear before your eyes in your own case.… But if you were to inquire why I am afraid, listen closely: it is an evil day, about which countless declamations are made in the inspired Scriptures. The cause of my fear is the life of lawlessness, through which I strayed from the straight and narrow.

Source: COMMENTARY ON THE PSALMS 49:5
[AD 379] Basil of Caesarea on Psalms 49:6
Even if he seems to be one of the very powerful people in this life, even if he is surrounded with a great number of possessions, these words teach him to descend from such a notion and to humble himself under the mighty hand of God. … Not even the soul is complete in itself for salvation.… Every human soul has bowed down under the evil yoke of slavery imposed by the common enemy of all and, being deprived of the very freedom that it received from the Creator, has been led captive through sin. Every captive has need of ransoms for his freedom. Now, neither a brother can ransom his brother, nor can anyone ransom himself, because he who is ransoming must be much better than he who has been overcome and is now a slave. But, actually, no one has the power with respect to God to make atonement for a sinner, since he himself is liable for sin. “All have sinned and have need of the glory of God. They are justified freely by his grace through the redemption that is in Christ Jesus” our Lord.

Source: HOMILIES ON THE PSALMS 19:3 (PS 49)
[AD 430] Augustine of Hippo on Psalms 49:6
But who are they whom the "iniquity of their heel shall compass"? "They who trust in their virtue, and in the abundance of their riches do glory" [Psalm 49:6]. Therefore such sins will I avoid, and the "iniquity of my heel" shall never compass me. What is avoiding such sins? Let us not trust in our own virtue, let us not glory in the abundance of our own riches, but let us glory in Him who has promised to us, being humble, exaltation, and has threatened condemnation to men exalted; and then iniquity of our heel shall never compass us.

Source: Exposition on Psalm 49
[AD 379] Basil of Caesarea on Psalms 49:7
In fact, what can one find great enough that he may give it for the ransom of his soul? But one thing was found worth as much as all people together. This was given for the price of ransom for our souls, the holy and highly honored blood of our Lord Jesus Christ, which he poured out for all of us; therefore, we were bought at a great price. If, then, a brother does not redeem, will a man redeem? But if man cannot redeem us, he who redeems us is not a man. Now, do not assume, because he sojourned with us “in the likeness of sinful flesh,” that our Lord is only man, failing to discern the power of the divinity, who had no need to give God a ransom for himself or to redeem his own soul because “he did no sin, neither was deceit found in his mouth.” No one is sufficient to redeem himself, unless he comes who turns away the captivity of the people, not with ransoms or with gifts, as it is written in Isaiah, but in his own blood.… He does not need a ransom, but he himself is the propitiation.

Source: HOMILY ON PSALMS 19:4 (PS 49)
[AD 390] Diodorus of Tarsus on Psalms 49:7
This alone—namely, sin—is not up for sale, nor does it get help from family connections, as elsewhere also the Lord says that even if Noah, Daniel and Job were to rise up, they would not save their children from their crimes.

Source: COMMENTARY ON PSALM 49
[AD 397] Ambrose of Milan on Psalms 49:7
Just as there is one God, “so too there is only one mediator between God and men, the man Christ Jesus.” He is unique. He alone redeems humankind. He goes far beyond brotherly love, for he sheds his own blood for strangers. None other could offer him for his brother. To redeem us from sin, he did not spare his own body “but gave himself as redemption for all.” … Why, you might ask, is Christ the only one who redeems? I reply that no one has love equal to his; no one but he can lay down his life for his little servants; no one can equal him in innocence and integrity. For we are all under sin; in Adam’s fall we all had fallen. No one could be chosen as our redeemer except the One who was in no way subject to the ancient sin. It follows that by “the man” we must understand the Lord Jesus. He took on himself the human condition, to crucify in his own flesh our sin and so blot out in his blood the handwriting of the charge that had been made against our whole race.

Source: COMMENTARY ON TWELVE PSALMS 49:13
[AD 430] Augustine of Hippo on Psalms 49:7
There are some who rely on their friends, others rely on their virtue, others on their riches. This is the presumption of mankind which relies not on God. He has spoken of virtue, he has spoken of riches, he speaks of friends. "Brother redeems not, shall man redeem?" [Psalm 49:7]. Do you expect that man shall redeem you from the wrath to come? If brother redeem you not, shall man redeem you? Who is the brother, who if He has not redeemed you, no man will redeem? It is He who said after His resurrection, "Go, tell My brethren." [Matthew 28:10] Our Brother He has willed to be: and when we say to God, "Our Father," this is manifested in us. For he that says to God, "Our Father;" says to Christ, "Brother." Therefore let him that has God for his Father and Christ for his Brother, not fear in the evil day. "For the iniquity of his heel shall not compass him;" for he relies not on his virtue, nor glories in the abundance of his riches, nor vaunts himself of his powerful friends. Let him rely on Him who died for him, that he might not die eternally: who for his sake was humbled, in order that he might be exalted; who sought him ungodly, in order that He might be sought by him faithful. Therefore if He redeem not, shall man redeem? Shall any man redeem, if the Son of man redeem not? If Christ redeem not, shall Adam redeem? "Brother redeems not, shall man redeem?"

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:7
Now, you need to understand that virtue and godliness neither of forebears nor brothers is of benefit to those lacking them, nor is it possible after departure from here to buy salvation with money. It is in the present life, you see, as a sage says, “one’s own wealth is his ransom.”

Source: COMMENTARY ON THE PSALMS 49:6
[AD 407] John Chrysostom on Psalms 49:8
Just as a parent would not choose a house in preference to his child, just so God would not choose the world in preference to the soul.… Do you want to learn how great the price for our souls? The Only-begotten, intending to redeem us, gave not the world, not a human being, not land, not sea, but his precious blood. Thus Paul too said, “A price has been paid for you; do not become people’s slaves.” Do you see the greatness of the price?… Do you see how elevated the soul’s dignity? Consequently, never despise the soul nor make it captive.

Source: COMMENTARY ON PSALMS 49:5
[AD 428] Theodore of Mopsuestia on Psalms 49:8
Sin is worse than everything; it is this that must be feared, not the possibility of being in need of money, since a person who is rich and in the grip of a multitude of sins is in real difficulty and does not find release from the troubles.… Nor can he then himself by paying money to God prevail on him to desist from punishment; nor does he succeed in redeeming his soul, weighed down as it is with sin. And so sin is worse than anything, since no one who is weighed down by it and is consequently the object of punishment by God can be freed from danger.

Source: COMMENTARY ON PSALMS 49:6B-9
[AD 430] Augustine of Hippo on Psalms 49:8
"He shall not give to God his propitiation, and the price of the redemption of his soul" [Psalm 49:8]. He trusts in his virtue, and in the abundance of his riches does glory, who "shall not give to God his propitiation:" that is, satisfaction whereby he may prevail with God for his sins: "nor the price of the redemption of his soul," who relies on his virtue, and on his friends, and on his riches. But who are they that give the price of the redemption of their souls? They to whom the Lord says, "Make to yourselves friends of the Mammon of unrighteousness, that they may receive you into everlasting habitations." [Luke 16:9] They give the price of the redemption of their soul who cease not to do almsdeeds. So those whom the Apostle charges by Timothy he would not have to be proud, lest they should glory in the abundance of their riches. Lastly, what they possessed he would not have to grow old in their hands: but that something should be made of it to be for the price of the redemption of their souls. For he says, "Charge them that are rich in this world, that they be not high-minded: nor trust in uncertain riches, but in the living God, who gives us richly all things to enjoy." [1 Timothy 6:17] And as if they had said, "What shall we then make of our riches?" he continues, "Let them be rich in good works, ready to distribute, willing to communicate," [1 Timothy 6:18] and they will not lose that. How know we? Hear what follows. "Let them lay up for themselves a good foundation against the time to come, that they may lay hold on the true life." [1 Timothy 6:19] So shall they give the price of the redemption of their soul. And our Lord counsels this: "Make for yourselves bags which wax not old, a treasure in the heavens that fails not, where thief approaches not, neither moth corrupts." [Luke 12:33] God would not have you lose your wealth, but He has given you counsel to change the place thereof. Let your love understand. Suppose your friend were just now to enter your house, and find you had placed your store of grain in a damp place, and he knew the natural proneness of grain to decay, which thou perchance knew not, he would give you counsel of this sort, saying, "Brother, you are losing what with great toil you have gathered, you have placed it in a damp place, in a few days this grain will decay." And what am I to do, brother? "Raise it into a higher place." You would hearken to your friend suggesting that you should raise grain from a lower to a higher chamber, and do you not hearken to Christ charging you to lift your treasure from earth to heaven, where not what you keep in store may be paid to you, but that you may keep in store earth, may receive heaven, may keep in store things mortal, may receive things everlasting, that while you lend Christ to receive at your hands but a small loan upon earth, He may repay you a great recompense in Heaven? Nevertheless, they whom "the iniquity of their heel shall compass," because they trust in their virtue, and in the abundance of their riches do glory, and rely on human friends who are able to help them in nothing, "shall not give to God their propitiation, and the price of the redemption of their souls."

Source: Exposition on Psalm 49
[AD 430] Augustine of Hippo on Psalms 49:9
And what has he said of such a man? "Yea, he has laboured for ever, and shall live till the end" [Psalm 49:9]. His labour shall be without end, his life shall have an end. Wherefore says he, "He shall live till the end"? Because such men think life to be nought but daily enjoyments. So when many poor and needy men of our times, unstable, and not looking to what God does promise them for their labours, see rich men in daily feastings, in the splendour and glitter of gold and of silver, they say what? "These are the only people; they really live!" This is a saying, be it said no longer: we both warn you, and it remains to warn you, that it be said by fewer persons than it would be said, if we had not warned you. For we do not presume to say that we so say these words, as that it be not said, but that it be said by fewer persons: for it will be said even unto the end of the world. It is too little that he says, "he lives;" he adds and says, he thunders, do you think that he alone lives? Let him live! His life will be ended: because he gives not the price of the redemption of his soul, his life will end, his labour will not end. "He laboured for ever, and shall live till the end." How shall he live till the end? As he lived that was "clothed with purple and fine linen, and fared sumptuously every day," [Luke 16:19] who, being proud and puffed up, spurned the man full of sores lying before his gate, whose sores the dogs licked, and who longed for the crumbs which fell from his table. What did those riches profit him? Both changed places: the one was borne from the rich man's gate into Abraham's bosom, the other from his rich feasts was cast into the fire; the one was in peace, the other burned; the one was sated, the other thirsted; the one had laboured till the end, but he lived for ever; the other had lived till the end, but he laboured for ever. And what did it profit the rich man, who asked, while lying in torments in hell, that a drop of water should be poured upon his tongue from the finger of Lazarus, saying, "For I am burning here in this flame," [Luke 16:24] and it was not granted to him? One longed for the drop from the finger, as the other had for the crumbs from the rich man's table; but the labour of the one is ended, and the life of the other is ended: the labour of this is for ever, the life of that is for ever. We who labour perchance here on the earth, have not our life here: and shall not be so placed hereafter, for our life shall be Christ for ever: while they who "will" have their life here, shall labour for ever and live till the end.

Source: Exposition on Psalm 49
[AD 397] Ambrose of Milan on Psalms 49:10
A fool has no discernment, and his thoughts are stupid. The unwise person can think, but what he thinks is bad: “The unwise person has said that there is no God.” He is culpably wicked because he knows what goodness is. Yet, though he knows it, he commits iniquity in the evil of his own heart. He is also dishonest. Again, not because he does not know what honesty is but because he is so twisted that he would wish to destroy honesty.

Source: COMMENTARY ON TWELVE PSALMS 49:17
[AD 430] Augustine of Hippo on Psalms 49:10
"For he shall not see death, though he shall have seen wise men dying" [Psalm 49:10]. The man who laboured for ever and shall live till the end, "shall not see death, though he shall have seen wise men dying." What is this? He shall not comprehend what death is, whenever he shall have seen wise men dying. For he says to himself, "this fellow, for all he was wise and dwelled with wisdom and worshipped God with piety, is he not dead? Therefore I will enjoy myself while I live; for if they that are wise in other respects, could do anything, they would not have died." Just as the Jews saw Christ hanging on the Cross and despised Him, saying, "If this Man were the Son of God, He would come down from the Cross:" [Matthew 27:40, 42] not seeing what death is. If they had seen what death is; if they had seen, I say. He died for a time, that He might live again for ever: they lived for a time, that they might die for ever. But because they saw Him dying, they saw not death, that is to say, they understood not what was very death. What say they even in Wisdom? "Let us condemn Him with a most shameful death, for by His own sayings He shall be respected;" for if he is indeed the Son of God, He will deliver Him from the hands of His adversaries: He will not suffer His Son to die, if He is truly His Son. But when they saw themselves insulting Him upon the Cross, and Him not descending from the Cross, they said, He was indeed but a Man. Thus was it spoken: and surely He could have come down from the Cross, He that could rise again from the tomb: but He taught us to bear with those who insult us; He taught us to be patient of the tongues of men, to drink now the cup of bitterness, and afterwards to receive everlasting salvation....

Source: Exposition on Psalm 49
[AD 460] Arnobius the Younger on Psalms 49:10
All those great, wise and outspoken will die, not only the foolish and those who gather riches. They are unwilling to have mercy on the ones in need, and they leave their riches behind for others. Although they have many houses, their tombs are their house for eternity. Wretched person. He does not understand that while he is in this body he begins to die.

Source: COMMENTARY ON THE PSALMS 49
[AD 379] Basil of Caesarea on Psalms 49:11
One who is dead through sins does not dwell in a house but a sepulcher, since his soul is dead.… The thoroughly depraved person dwells in a sepulcher and does not even lay down a foundation of penance because of his dead works, but he is “like a whited sepulcher, which outwardly is very conspicuous but inwardly is full of dead men’s bones and of all uncleanness.” Therefore, when such a one speaks, he does not open his mouth in the word of God, but he has an open sepulcher as his throat.

Source: HOMILIES ON THE PSALMS 19:6 (PS 49)
[AD 430] Augustine of Hippo on Psalms 49:11
But do those same aliens indeed serve them who are called their own? Hear in what they serve them, observe how they are ridiculed: why has he said, "to strangers"? Because they can do them no good. Nevertheless, wherein do they seem to themselves to do good? "And their tombs shall be their house for ever" [Psalm 49:11]. Now because these tombs are erected, the tombs are a house. For often you hear a rich man saying, I have a house of marble which I must quit, and I think not for myself of an eternal house, where I shall always be. When he thinks to make for himself a monument of marble or of sculpture, he is deeming as it were of an eternal house: as if therein this rich man would abide! If he would abide there, he would not burn in hell. We must consider that the place where the spirit of an evil doer abides, is not where the mortal body is laid: but "their tombs shall be their house for ever. Their dwelling places are from generation to generation." "Dwelling places" are wherein they abode for a season: "house" is wherein they will abide as it were for ever, that is to say, their tombs. Thus they leave their dwelling places, where they abode while they lived, to their families, and they pass as it were to everlasting houses, to their tombs. What profit to them are "their dwelling places, from generation to generation"? Now suppose a generation and generation are sons, grandsons there will be, and great grandsons; what do their dwelling places, what do they profit them? What? Hear: "they shall invoke their names in their lands." What is this? They shall take bread and wine to their tombs, and there they shall invoke the names of the dead. Do you consider how loudly was invoked the name of the rich man after his death, when men drank them drunk at his monument, and there came down not one drop upon his own burning tongue? Men minister to their own belly, not to the ghosts of their friends. The souls of the dead nothing does reach, but what they have done of themselves while alive: but if they have done nought of themselves while alive, nothing does reach them dead. But what do the survivors? They will but "invoke their names in their lands."

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:11
Bereft not only of wisdom but also of influence and all affluence, they will meet their end, dispatched from their lavish homes to graves and forced to occupy them forever.

Source: COMMENTARY ON THE PSALMS 49:8
[AD 373] Ephrem the Syrian on Psalms 49:12
David wept for Adam,
at how he fell
from that royal abode
to the abode of wild animals.
Because he went astray through a beast
he became like the beasts.
He ate, together with them
as a result of the curse,
grass and roots,
and he died, becoming their peer.
Blessed is he who set him apart
from the wild animals again.

Source: HYMNS ON PARADISE 13:5
[AD 379] Basil of Caesarea on Psalms 49:12
Humankind, then, having been advanced above other created things in honor, did not understand and neglected to follow God and to become like the Creator. Becoming a slave of the passions of the flesh, “he is compared with senseless beasts and is become like them”: now he is like an amorous horse that neighs after his neighbor’s wife, now like a ravenous wolf, lying in wait for strangers, but at another time, because of his deceit toward his brother, he makes himself like the villainous fox. Truly, there is excessive folly and beast-like lack of reason, that he, made according to the image of the Creator, neither perceives his own constitution from the beginning, nor even wishes to understand such great dispensations that were made for his sake, at least, to learn his own dignity from them, but that he is unmindful of the fact that, throwing aside the image of the heavenly, he has taken up the image of the earthly. In order that he might not remain in sin, for his sake “The Word was made flesh and dwelled among us,” and he humbled himself to such an extent as to become “obedient to death, even to death on a cross.”

Source: HOMILIES ON THE PSALMS 19:8 (PS 49)
[AD 428] Theodore of Mopsuestia on Psalms 49:12
Despite having so much enjoyment in the present life, possessing many natural advantages by comparison with other living creatures and enjoying a great number of gifts, they did not understand the greatness of the honor conferred on them by God; instead, by their insensitivity to the possession of their attributes they are no different from cattle, which possess no intelligence.… While giving little heed to thanking the giver, they live a heedless life and grow old in their sins. Thus, they also are the objects of a rigorous verdict from God.

Source: COMMENTARY ON PSALMS 49:13
[AD 430] Augustine of Hippo on Psalms 49:12
"And man though he was in honour perceived not, he was compared to the beasts without sense, and was made like to them" [Psalm 49:12]....They ought, on the contrary, to have made ready for themselves an eternal house in good works, to have made ready for themselves everlasting life, to have sent before them expenditure, to have followed their works, to have ministered to a needy companion, to have given to him with whom they were walking, not to have despised Christ covered with sores before their gate, who has said, "Inasmuch as you have done it unto one of the least of these My brethren, you have done it unto Me." [Matthew 25:40] However, "man being in honour has not understood." What is, "being in honour"? Being made after the image and likeness of God, man is preferred to beasts. For God has not so made man as He made a beast: but God has made man for beasts to minister to: is it to his strength then, and not to his understanding? Nay. But he "understood not;" and he who was made after the image of God, "is compared to the beasts without sense, and is made like them." Whence it is said elsewhere, "Be not like to horse and mule, in which there is no understanding."

Source: Exposition on Psalm 49
[AD 430] Augustine of Hippo on Psalms 49:12
The true honor of humankind is to be the image and the likeness of God that is preserved only in relation to him by whom it is impressed. Thus, he clings to God so much the more, the less he loves what is his own. But through the desire of proving his own power, a person by his own will falls down into himself, as into a sort of center. Since he, therefore, wishes to be like God under no one, then as a punishment he is also driven from the center, which he himself is, into the depths, that is, into those things in which the beasts delight; and thus, since the likeness to God is his honor, the likeness to the beasts is his disgrace.

Source: ON THE TRINITY 12:11.16
[AD 430] Augustine of Hippo on Psalms 49:12
Read and understand these words, that you may rather with a humble spirit guard against the reproach yourself, than arrogantly throw it out against another person.

Source: ON THE SOUL AND ITS ORIGIN 4:15
[AD 700] Isaac of Nineveh on Psalms 49:12
The honour belonging to rational nature is the discernment that tells good from evil, and those who have destroyed it are justly compared to “mindless cattle,” which have no rational and discerning faculty.

Source: ASCETICAL HOMILIES 47
[AD 428] Theodore of Mopsuestia on Psalms 49:13
He uses “this” as a demonstrative, meaning, Such behavior is responsible for their troubles, and their heedless enjoyment of God’s good things inevitably brings down on them God’s punishment.… Even when those forebears who were in receipt of riches suffer retribution and just punishment from God, people after them do not come to their senses; on the contrary, they are pleased with the words and actions of the others and hasten to imitate them, acting in similar fashion regarding wealth and the good things of this life, giving too little heed to virtue to be brought around by the punishment of their predecessors.

Source: COMMENTARY ON PSALMS 49:14A-B
[AD 430] Augustine of Hippo on Psalms 49:13
"This their own way is an offense to them" [Psalm 49:13]. Be it an offense to them, not to you. But when will it be so to you too? If you think such men to be blessed. If you perceive that they be not blessed, their own way will be an offense to themselves; not to Christ, not to His Body, not to His members. "And afterwards they shall bless with their mouth." What means, "Afterwards they shall bless with their mouth"? Though they have become such, that they seek nothing but temporal goods, yet they become hypocrites: and when they bless God, with lips they bless, and not with heart. Christians like these, when to them eternal life is commended, and they are told, that in the name of Christ they ought to be despisers of riches, do make grimaces in their hearts: and if they dare not do it with open face, lest they blush, or lest they should be rebuked by men, yet they do it in heart, and scorn; and there remains in their mouth blessing, and in their heart cursing.

The Second Part.

Source: Exposition on Psalm 49
[AD 533] Fulgentius of Ruspe on Psalms 49:13
Those boast of the abundance of their riches who love their riches in such a way that they place their ultimate happiness in them. They trust in their own strength who scorn riches in such a way that they attribute this contempt to their own strength. Both types are proud; the former, because they trust in their wealth, not in God; the latter, because they wish to attribute the fact that they spurn riches to themselves, not to God; the former, because they love badly that which cannot be loved well; the latter because they do not spurn well that which can be spurned well; and for this reason, the former do evil badly, the latter do good badly.

Source: LETTER 6:7
[AD 407] John Chrysostom on Psalms 49:14
The manner in which they will be cut down, in which they will perish suddenly and betake themselves to hell with ease, with facility, unexpectedly, effortlessly, is the manner in which sheep are cut down. This is death, or, rather, their fate is much worse than death: after such an end undying death will take possession of them, and thus it will not be into Abraham’s bosom they will be seen to repair nor to any place other than hell, the name for retribution, for punishment, for utter destruction. Their end here is vile and despicable, and their sojourn there nothing but punishment. This is the way we, too, customarily speak of those easily lost: Led like sheep to the slaughter. After all, since they lived like brutes, they also die like brutes, with no optimism for the future—and not only that, but that they have come to a bad end … completely under the control of ruin.

Source: COMMENTARY ON THE PSALMS 49:9
[AD 430] Augustine of Hippo on Psalms 49:14
"Like sheep laid in hell, death is their shepherd" [Psalm 49:14]. Whose? Of those whose way is a stumbling-block to themselves. Whose? Of those who mind only things present, while they think not of things future: of those who think not of any life, but of that which must be called death. Not without cause, then, like sheep in hell, have they death to their shepherd. What means, "they have death to their shepherd"? For is death either some thing or some power? Yea, death is either the separation of the soul from the body, or a separation of the soul from God, and that indeed which men fear is the separation of the soul from the body: but the real death, which men do not fear, is the separation of the soul from God. And ofttimes when men fear that which does separate the soul from the body, they fall into that wherein the soul is separated from God. This then is death. But how is "death their shepherd"? If Christ is life, the devil is death. But we read in many places in Scripture, how that Christ is life. But the devil is death, not because he is himself death, but because through him is death. For whether that (death) wherein Adam fell was given man to drink by the persuasion of him: or whether that wherein the soul is separated from the body, still they have him for the author thereof, who first falling through pride envied him who stood, and overthrew him who stood with an invisible death, in order that he might have to pay the visible death. They who belong to him have death to their shepherd: but we who think of future immortality, and not without reason do wear the sign of the Cross of Christ on the forehead, have no shepherd but life. Of unbelievers death is the shepherd, of believers life is the shepherd. If then in hell are the sheep, whose shepherd is death, in heaven are the sheep, whose shepherd is life. What then? Are we now in heaven? In heaven we are by faith. For if not in heaven, where is the "Lift up your heart"? If not in heaven, whence with the Apostle Paul, "For our conversation is in heaven"? [Philippians 3:20] In body we walk on earth, in heart we dwell in heaven. We dwell there, if there we send anything which holds us there. For no one dwells in heart, save where thought is: but there his thought is, where his treasure is. He has treasured on earth, his heart does not withdraw from earth: he has treasured in heaven, his heart from heaven does not come down: for the Lord says plainly, "Where your treasure is, there will your heart be also." [Matthew 6:12]

Source: Exposition on Psalm 49
[AD 700] Isaac of Nineveh on Psalms 49:14
They will be withdrawn from the comely glory of their nature, and their bodies will become a desolate place. Recollect at all times that lamentable sight of corruption, that formless dispersion of your senses, that ruin of the edifice of your body, and how your wholesome constitution will become mud in Sheol. Blessed is the man who greets the recollection of this destruction with joy! Blessed is he who with good hope awaits that deed so replete with mystery wherein is concealed the wonder of the Creator’s power!

Source: ASCETICAL HOMILIES 64
[AD 407] John Chrysostom on Psalms 49:15
Now we walk through faith, not through sight, but then face to face. With the soul ransomed, the body too will share the good things.

Source: COMMENTARY ON THE PSALMS 49:10
[AD 428] Theodore of Mopsuestia on Psalms 49:15
God is able to pluck one from the midst of death even if it seems already to have taken hold (the phrase “from the hand of hades” meaning, Even if it has one in its grasp, it is possible and very easy for God to snatch one away).

Source: COMMENTARY ON PSALMS 49:16
[AD 430] Augustine of Hippo on Psalms 49:15
"Nevertheless, God shall redeem my soul" [Psalm 49:15]. Behold the voice of one hoping in the future: "Nevertheless, God shall redeem my soul." Perhaps it is the voice of one still wishing to be relieved from oppression. Some one is in prison, he says, "God shall redeem my soul:" some one is in bond, "God shall redeem my soul:" some one is suffering peril by sea, is being tossed by waves and raging tempests, what says he? "God shall redeem my soul." They would be delivered for the sake of this life. Not such is the voice of this man. Hear what follows: "God shall redeem my soul from the hand of hell, when He shall have received me." He is speaking of this redemption, which Christ now shows in Himself. For He has descended into hell, and has ascended into heaven. What we have seen in the Head we have found in the Body. For what we have believed in the Head, they that have seen, have themselves told us, and by themselves we have seen: "For we are" all "one body." [Romans 12:5] But are they better that hear, we worse to whom it has been told? Not so says The Life Itself, Our Shepherd Himself. For He rebukes a certain disciple of His, doubting and desiring to handle His scars, and when he had handled the scars and had cried out, saying, "My Lord and my God," [John 20:28] seeing His disciple doubting, and looking to the whole world about to believe, "Because you have seen Me," He says, "you have believed: blessed are they that see not, and believe." "But God shall redeem my soul from the land of hell, when He has received me." Here then what? Labour, oppression, tribulation, temptation: expect nothing else. Where joy? In future hope....

Source: Exposition on Psalm 49
[AD 379] Basil of Caesarea on Psalms 49:16
When you see the unjust becoming rich and the just poor, do not fear for yourself; do not be dismayed in mind, as if the providence of God is nowhere looking on human affairs, or perhaps, somewhere there is a divine watchfulness, but it does not reach to places near the earth, so as to watch over our affairs; for, if there were a providence, it would be apportioning to each person what is proper to him, so that the just, who understand how to use wealth, would be rich, but the wicked, who have wealth as the instrument of their wickedness, would be poor.… Now, since there are many who have such notions and who, because of the apparent inconsistency of the distribution of the fortunes of life, assume that the world is not the work of providence, the Scripture addresses these to calm their uninstructed emotion.… Do not be faint about present affairs, but await that blessed and everlasting life. Then you will see that poverty and contempt and the lack of luxuries befall the just person for his good. And do not be troubled now about imagined good things, as though they were unjustly divided. You will hear how it will be said to a certain rich man, “You in your lifetime have received good things,” but to the poor person that he receives evils in his life. As a consequence, therefore, the latter is consoled, but the former suffers pain.

Source: HOMILIES ON THE PSALMS 19:10 (PS 49)
[AD 430] Augustine of Hippo on Psalms 49:16
...Perchance your heart says, Wretch that I am, I suppose to no purpose I have believed, God does not regard things human. God therefore does awaken us: and He says what? "Fear not, though a man have become rich" [Psalm 49:16]. For why did you fear, because a man has become rich? You feared that you had believed to no purpose, that perchance you should have lost the labour for your faith, and the hope of your conversion: because perchance there has come in your way gain with guilt, and you could have been rich, if you had seized upon that same gain with the guilt, and needed not have laboured; and you, remembering what God has threatened, have refrained from guilt, and have contemned the gain: you see another man that has made gain by guilt, and has suffered no harm; and you fear to be good. "Fear not," says the Spirit of God to you, "though a man shall have become rich." Would you not have eyes but for things present? Things future He has promised, who has risen again; peace in this world, and repose in this life, He has not promised. Every man does seek repose; a good thing he is seeking, but not in the proper region thereof he is seeking it. There is no peace in this life; in Heaven has been promised that which on earth we are seeking: in the world to come has been promised that which in this world we are seeking.

Source: Exposition on Psalm 49
[AD 458] Theodoret of Cyrus on Psalms 49:16
After this he provides explanation and advice for those condemned to a life of poverty and worn out through the arrogance of the rich.… Do not consider present prosperity any great thing, he is saying: wealth that catches all eyes is not lasting; those who raise their eyebrows and are puffed up at it will shortly after leave it all behind and be dispatched to death.

Source: COMMENTARY ON THE PSALMS 49:11
[AD 390] Diodorus of Tarsus on Psalms 49:17
Even if rich in this life, he will not for this reason prove to be blessed after death as well. On the contrary, then, he will leave it all behind and thus present himself naked at the judge’s tribunal.

Source: COMMENTARY ON PSALM 49
[AD 397] Ambrose of Milan on Psalms 49:17
Do not be troubled when you hear that the glory of someone’s house has increased. Think deeply about it, and you will see that a house is empty if it is not filled with faith.… Adam, by his ruin, left us void and empty, but Christ’s grace has filled the void. Christ emptied himself so that the fullness of virtue might live in human flesh.

Source: COMMENTARY ON TWELVE PSALMS 49:23
[AD 407] John Chrysostom on Psalms 49:17
He did not say, note, “when their glory is increased,” but “the glory of their house.” All these things that I enumerated, after all—fountains, walkways and baths, gold and silver, horses and mules, carpets and clothes—are the glory of the house, not of the person living in the house. A person’s glory, in fact, is virtue, which takes the journey from here with its possessor. A house’s glory, by contrast, itself remains here, or rather, far even from remaining, it disappears along with the house, doing no good to the one who lived in it. It did not belong to him, after all.

Source: COMMENTARY ON THE PSALMS 49:11
[AD 430] Augustine of Hippo on Psalms 49:17
"Fear not, though a man be made rich, and though the glory of his house be multiplied." Wherefore "fear not"? "For when he shall die, he shall not receive anything" [Psalm 49:17]. You see him living, consider him dying. You mark what he has here, mark what he takes with him. What does he take with him? He has store of gold, he has store of silver, numerous estates, slaves: he dies, these remain, he knows not for whom. For though he leaves them for whom he will, he keeps them not for whom he will. For many have gained even what was not left them, and many have lost what was left them. All these things then remain, and he takes with him what? Perhaps some one says, He takes that with him in which he is wound, and that which is expended upon him for a costly and marble tomb, to erect a monument, this he takes with him. I say, not even this. For these things are presented to him without his feeling them. If you deck a man sleeping and not awake, he has the decorations with him on the couch: perhaps the decorations are resting upon the body of him as he lies, and perhaps he sees himself in tatters during sleep. What he feels is more to him than what he feels not. Though even this when he shall have awaked will not be: yet to him sleeping, that which he saw in sleep was more than that which he felt not. Why then, brethren, should men say to themselves, Let money be spent at my death: why do I leave my heirs rich? Many things will they have of mine, let me too have something of my own for my body. What shall a dead body have? What shall rotting flesh have? What shall flesh not feeling have? If that rich man had anything, whose tongue was dry, then man has something of his own. My brethren, do we read in the Gospel, that this rich man appeared in the fire with all-silken and fine-linen coverings? Was he of such sort in hell as he was in feastings at table? When he thirsted and desired a drop, all those things were not there. Therefore man carries not with him anything, nor does the dead take with him that which the burial takes. For where feeling is, there is the man; where is no feeling, the man is not. There lies fallen the vessel which contained the man, the house which held the man. The body let us call the house, the spirit let us call the inhabitant of the house. The spirit is tormented in hell: what does it profit him, that the body lies in spices and perfumes, wound in costly linens? just as if the master of the house should be sent into banishment, and you should garnish the walls of his house. He in banishment is in need, and does faint with hunger, he scarce finds to himself one hovel where he may snatch a sleep, and you say, "Happy is he, for his house has been garnished." Who would not judge that you were either jesting or wast mad? You garnish the body; the spirit is tormented. Give something to the spirit, and you have given something to the dead man. But what will you give him, when he desired one drop, and received not? For the man scorned to send before him anything. Wherefore scorned? "because this their way is a stumbling-block to them." He minded not any but the present life, he thought not but how he might be buried, wound in costly vestments. His soul was taken from him, as the Lord says: "You fool, this night your soul shall be taken from you, and whose shall those things be which you have provided?" [Luke 12:20] And that is fulfilled which this Psalm says: "Fear not, though a man be made rich, and though the glory of his house be multiplied: for when he shall die he shall not receive anything, nor shall his glory descend together with him."

Source: Exposition on Psalm 49
[AD 407] John Chrysostom on Psalms 49:18
Since, you see, this is a particular object of interest for the rich—flattery in the marketplace, attention from the populace, public commendation, tributes teeming with hypocrisy, cutting a fine figure at spectacles, applauded at banquets and in the courts, being on everybody’s lips, thought to be conscientious—note how this in turn he prunes away in time. “In their lifetime,” he says, note; that is, this publicity and being spoken well of lasts for this life, but it disappears along with everything else, being impermanent and perishable. Even when it comes from a display put on by the flatterers, after his death it is reversed when the mask of fear is stripped away.

Source: COMMENTARY ON PSALMS 49:11
[AD 430] Augustine of Hippo on Psalms 49:18
Let your love observe: "For his soul shall be blessed in his life" [Psalm 49:18]. As long as he lived he did well for himself. This all men say, but say falsely. It is a blessing from the mind of the blesser, not from the truth itself. For what do you say? Because he ate and drank, because he did what he chose, because he feasted sumptuously, therefore he did well with himself. I say, he did ill for himself. Not I say, but Christ. He did ill for himself. For that rich man, when he feasted sumptuously every day, was supposed to do well with himself: but when he began to burn in hell, then that which was supposed to be well was found to be ill. For what he had eaten with men above, he digested in hell beneath. Unrighteousness I mean, brethren, on which he used to feast. He used to eat costly banquets with the mouth of flesh, with his heart's mouth he used to eat unrighteousness. What he ate with his heart's mouth with men above, this he digested amid those punishments in the places beneath. And verily he had eaten for a time, he digested ill for everlasting. Is then unrighteousness eaten? Perhaps some one says: what is it that he says? Unrighteousness eaten? It is not I that say: hear the Scripture: "As a sour grape is vexation to the teeth, and smoke to the eyes, so is unrighteousness to them that use it." [Proverbs 10:26] For he that shall have eaten unrighteousness, that is, he that shall have had unrighteousness wilfully, shall not be able to eat righteousness. For righteousness is bread. Who is bread? "I am the living bread which came down from heaven." [John 6:51] Himself is the bread of our heart....Is then even righteousness eaten? If it were not eaten, the Lord would not have said, "Blessed are they which do hunger and thirst after righteousness." [Matthew 5:6] Therefore "since his soul shall be blessed in life," in life it "shall" be blessed, in death it shall be tormented....

Source: Exposition on Psalm 49
[AD 430] Augustine of Hippo on Psalms 49:19-20
"He shall enter even unto the generations of his fathers" [Psalm 49:19]: that is, he shall imitate his fathers. For the unrighteous, that now are, have brothers, have fathers. Unrighteous men of old, are the fathers of the present; and they that are now unrighteous, are the fathers of unrighteous posterity: just as the fathers of the righteous, the righteous of old, are the fathers of the righteous that now are; and they that now are, are the fathers of them that are to be. The Holy Spirit has willed to show that righteousness is not evil when men murmur against her: but these men have their father from the beginning, even to the generation of their fathers. Two men Adam begot, and in one was unrighteousness, in one was righteousness: unrighteousness in Cain, righteousness in Abel. [1 John 3:12] Unrighteousness seemed to prevail over righteousness, because Cain unrighteous slew Abel righteous [Genesis 4:8] in the night. Is it so in the morning? Nay, "but the righteous shall reign over them in the morning." The morning shall come, and it shall be seen where Abel is, and where Cain. So all men who are after Cain, and so all who are after Abel, even unto the end of the world. "He shall enter even unto the generations of his fathers: even to eternity he shall not see light." Because even when he was here, he was in darkness, taking pleasure in false goods, and not loving real goods: even so he shall go hence into hell: from the darkness of his dreams the darkness of torments shall receive him. Therefore, "even to eternity he shall not see light."

But wherefore this? What he has written in the middle of the Psalm, the same also he has writ at the end: "Man, though he was in honour, understood not, was compared to the beasts without sense, and was made like to them" [Psalm 49:20]. But you, brethren, consider that you be men made after the image and likeness of God. The image [Genesis 1:26] of God is within, is not in the body; is not in these ears which you see, and eyes, and nostrils, and palate, and hands, and feet; but is made nevertheless: wherein is the intellect, wherein is the mind, wherein the power of discovering truth, wherein is faith, wherein is your hope, wherein your charity, there God has His Image: there at least ye perceive and see that these things pass away; for so he has said in another Psalm, "Though man walks in an image, yet he is disquieted in vain: he heaps up treasures, and knows not for whom he shall gather them." Be not disquieted, for of whatsoever kind these things be, they are transitory, if you are men who being in honour understand. For if being men in honour ye understand not, you are compared to the beasts without sense, and are made like to them.

Source: Exposition on Psalm 49