In its note on Psalms 49-53, the Zondervan NIV Study Bible says: "This cluster of psalms presents a striking contrast [from the previous grouping] that brings the Psalter's call for godliness into sharp focus. On the one hand, we meet two psalms that face each other: (1) as God's summons to his people to come before him and hear his verdict concerning their lives (Psalm 50), and (2) as a penitent's humble prayer for forgiveness and cleansing (Psalm 51). On the other hand, these are bracketed by two psalms (Psalms 49; 52) that denounce those who trust in their wealth (Psalm 49:6; Psalm 52:7) and make their 'boast' either in that wealth (Psalm 49:6) or in the 'evil' practices by which they obtained it (Psalm 52:1). These descriptions of the ungodly are found nowhere else in the Psalter. In the first of these framing psalms, such people are characterized as 'foolish' and 'senseless' (Psalm 49:10). So it is appropriate that this four-psalm segment of the Psalter has appended to it in climax [Psalm 53] a somewhat revised repetition of Psalm 14 with its denunciation of the fools whose thoughts and ways are God-less. Placed immediately after Psalm 46-48, these five psalms serve as a stern reminder that only those who put their trust in the Lord have reason to celebrate the security of 'the city of our God' (Psalm 48:1, 8...)."

In the first psalm of this new cluster, Psalm 49, itself the last in the sequence of Korahite psalms beginning Book II of the Psalter, the psalmist declares that he has a message of universal importance: "Give ear, all inhabitants of the world." He aims to resolve the "dark saying" (verse 4) or perplexing "riddle" of life (see NIV) concerning the apparent blessing of godless people who care more about money and possessions than about God (compare Job 21; Psalm 73).

Such people often pursue wealth at the expense of others. The psalmist asks himself, "Why should I fear in the days of evil, when the iniquity at my heels [i.e., those who trip me up] surrounds me? Those who trust in their wealth..." (Psalm 49:5-6). The psalmist realizes that these people are not as blessed as they think. "Wealth cannot buy escape from death—not even one's family 'redeemer' can accomplish it" (Zondervan, note on verses 7-9).

The psalmist poignantly remarks, "For the redemption of their souls is costly" (verses 8-9). That is, it was more than a mere man could pay. This insight had prophetic significance. For God would actually pay the costly price in the suffering and death of Jesus Christ to make it possible for all people to have eternal life (John 3:16).

Just as anyone can, materially driven people can see, as Psalm 49:10 states, that all people, even the wise, die and leave their wealth to others (compare Ecclesiastes 7:2; Ecclesiastes 9:5; Ecclesiastes 2:18, Ecclesiastes 2:21). So those focused on money and possessions seek solace in what they leave behind—in establishing a legacy, leaving an inheritance, naming their estates and territories after themselves—all in a vain attempt to immortalize at least some aspect of themselves (verse 11).

But this pursuit is pointless in the face of the gaping mouth of death—into which people who think like this nevertheless go helplessly as sheep (verse 14). This metaphor of death (Hebrew muwt) as a monster feeding on people like sheep helps to verify the historical setting of the writing of the psalms, as it has also been found in Canaanite literature—one document warning people to not approach Mot (Death) "or he will put you like a lamb into his mouth" (see Zondervan, note on verse 14). This was therefore imagery familiar to Israelite culture.

Dominion will ultimately go to the righteous (same verse). Indeed, the psalmist is confident that God will redeem him from the power of the grave and receive him (verse 15). This does not refer merely to God's general protection of His people throughout their physical lives—for the focus, as verse 9 makes clear, is on living eternally. Verse 15, then, is a prophecy of the resurrection, wherein the righteous will inherit from God the rule and possession of all things.

In the similar refrains of verses 12 and 20, those who live in pursuit of riches are described as perishing like beasts. Since all human beings die just as animals and all, unlike animals, are destined to be resurrected, what does this mean? It must reflect the fact that the godless, like animals, die without genuine feeling of hope. They have no confident assurance of eternity with God in the same way the psalmist has. Those whom God has not called in this age do not know His plans for their future—that they will be resurrected and given an opportunity to repent and change. And those whom God has called and given His Spirit but then reject His way and pursue selfishness do know their future—that they will utterly perish.

Psalm 49 makes the sobering point that when a rich man dies "he shall carry nothing away" (verse 17)—that is, nothing of earthly value. No money, no glory, no praise and no honor will descend with Him into the grave. The apostle Paul spoke similarly in 1 Timothy 6:6-10 when he warned us against the danger of materialism: "Now godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and clothing, with these we shall be content. But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness and pierced themselves through with many sorrows."