To be laid in the balance.--Literally, in the balances to go up, which may mean in the scales they must go up, i.e., kick the beam. But a slight change in one letter gives the more probable, when weighed in the scales.
Verses 9-12. - "Here the psalmist becomes didactic" (Professor Cheyne). He encourages the faithful, and warns the wicked, by the declaration that men of every sort "are but vanity" - have no strength, no permanence - while power belongs only to God. Those who "oppress" and "rob" are, consequently, not to be feared - there is no strength in riches - God alone determines the issues of things. Unto him belongs mercy, or loving kindness - a quality which leads him not only to forgive men their transgressions, but to "reward" them, when, by his assisting grace, they have done good works. Verse 9. - Surely men of low degree are vanity, and men of high degree are a lie; rather, only vanity - or, nought but vanity - are men of low degree; common men, as we call them - mere sons of Adam. This is too evident for dispute; but, in the view of the psalmist, this is not the worst. "Men of high degree" (beney ish) are no better - they are "a lie" - an unreality - a fading, false illusion. To be laid in the balance; rather, in the balance, they go up (Hupfeld, Ewald Hitzig, Revised Version). They are altogether lighter than vanity; or, altogether made out of vanity (Kay); i.e. there is no substance, no solidity, in them.
62:8-12 Those who have found the comfort of the ways of God themselves, will invite others into those ways; we shall never have the less for others sharing with us. the good counsel given is, to trust wholly in God. We must so trust in him at all times, as not at any time to put that trust in ourselves, or in any creature, which is to be put in him only. Trust in him to guide us when in doubt, to protect us when in danger, to supply us when in want, to strengthen us for every good word and work. We must lay out wants and our wishes before him, and then patiently submit our wills to his: this is pouring out our hearts. God is a refuge for all, even for as many as will take shelter in him. The psalmist warns against trusting in men. The multitude, those of low degree, are changeable as the wind. The rich and noble seem to have much in their power, and lavish promises; but those that depend on them, are disappointed. Weighed in the balance of Scripture, all that man can do to make us happy is lighter than vanity itself. It is hard to have riches, and not to trust in them if they increase, though by lawful and honest means; but we must take heed, lest we set our affections unduly upon them. A smiling world is the most likely to draw the heart from God, on whom alone it should be set. The consistent believer receives all from God as a trust; and he seeks to use it to his glory, as a steward who must render an account. God hath spoken as it were once for all, that power belongs to him alone. He can punish and destroy. Mercy also belongs to him; and his recompensing the imperfect services of those that believe in him, blotting out their transgressions for the Redeemer's sake, is a proof of abundant mercy, and encourages us to trust in him. Let us trust in his mercy and grace, and abound in his work, expecting mercies from him alone.
Surely men of low degree are vanity,.... Or "sons of Adam" (i); of the earthly man; of fallen Adam; one of his immediate sons was called Hebel, "vanity"; and it is true of all his sons; but here it designs only one sort of them; such as are poor and low in the world; mean men, as the phrase is rendered in Isaiah 2:9; See Gill on Psalm 49:2; these are subject to sinful vanity; their thoughts are vain, their affections vain, their minds vain, their conversation vain, sinful, foolish, fallacious, and inconstant. The wicked poor are, generally speaking, of all persons, the most wicked; and therefore, though they are the multitude, they are not to be trusted in. The Arabic version is, they are as a "shadow", fleeting and unstable, no solidity in them; the Syriac version, "as a vapour", that soon passeth away, like the breath of the mouth, and so not to be accounted of;
and men of high degree are a lie; or "sons of men"; of "the great man" (k), as it is rendered in Isaiah 2:9, noblemen, men of high birth, fortune, rank, and quality; these are a "lie", fallacious and deceitful: they talk of their blood, as if it was different from the rest of mankind; but, trace them up to their original, Adam, and it is a lie. All men are made of one blood, Acts 17:26; their riches promise them peace and pleasure, and long life, but do not give those things, Luke 12:16; their honour is fickle and inconstant; they are act in high places, and those are slippery ones; they are brought to desolation in a moment; and if they continue in them till death, their glory does not descend after them, Psalm 49:17; they make promises of great things to those who apply to them, but rarely perform, and are by no means to be confided in. This distinction of high and low degree is observed in James 1:9;
to be laid in the balance, they are altogether lighter than vanity; take a pair of balances, and put men both of high and low degree together in one scale, and vanity in the other, vanity will weigh heaviest; the scale in which men are will go up, as the word (l) here used signifies: they are "in the balances to ascend"; or being put in the balances, they will ascend, and the scale in which vanity is will go down; for, take them altogether, they are "lighter" than that: the word "lighter" is not in the text, but is rightly supplied, as it is by Aben Ezra, Kimchi, and Ben Melech. This last clause, according to the accents, may be best rendered thus; being put "in the balance, they must ascend; they are lighter than vanity together". The Targum is,
"if they should take the sons of men in a balance, and weigh their fates, they themselves would be "lighter" than nothing, as one;''
To be laid in the balance.--Literally, in the balances to go up, which may mean in the scales they must go up, i.e., kick the beam. But a slight change in one letter gives the more probable, when weighed in the scales.
and men of high degree are a lie; or "sons of men"; of "the great man" (k), as it is rendered in Isaiah 2:9, noblemen, men of high birth, fortune, rank, and quality; these are a "lie", fallacious and deceitful: they talk of their blood, as if it was different from the rest of mankind; but, trace them up to their original, Adam, and it is a lie. All men are made of one blood, Acts 17:26; their riches promise them peace and pleasure, and long life, but do not give those things, Luke 12:16; their honour is fickle and inconstant; they are act in high places, and those are slippery ones; they are brought to desolation in a moment; and if they continue in them till death, their glory does not descend after them, Psalm 49:17; they make promises of great things to those who apply to them, but rarely perform, and are by no means to be confided in. This distinction of high and low degree is observed in James 1:9;
to be laid in the balance, they are altogether lighter than vanity; take a pair of balances, and put men both of high and low degree together in one scale, and vanity in the other, vanity will weigh heaviest; the scale in which men are will go up, as the word (l) here used signifies: they are "in the balances to ascend"; or being put in the balances, they will ascend, and the scale in which vanity is will go down; for, take them altogether, they are "lighter" than that: the word "lighter" is not in the text, but is rightly supplied, as it is by Aben Ezra, Kimchi, and Ben Melech. This last clause, according to the accents, may be best rendered thus; being put "in the balance, they must ascend; they are lighter than vanity together". The Targum is,
"if they should take the sons of men in a balance, and weigh their fates, they themselves would be "lighter" than nothing, as one;''
or than vanity together.
(i) "filii Adam", Musculus, Michaelis; "nati plebeio homine", Junius & Tremellius; "plebeii", Gejerus; "sons of base men", Ainsworth. (k) "nati praestante viro", Junius & Tremellius; "sons of noble men", Ainsworth. Vid. Schindler. col. 214. (l) "ascendant", Pagninus, Cocceius; so Musculus, Junius & Tremellius, &c.