Psalm 49 (48):3Meaning & Commentary from the Church Fathers

10:9) Contemplate your origin, quell your pride, and subdue your arrogance; recall that “dust thou art and unto dust thou shalt return” (Gen. 3:19), and abandon all futility. I desire a listener such as this; it is for this reason I humble you, so you may be open to the message proclaimed. ‘The rich together with the poor.’ Observe the profound honor of the Church. Is it not remarkable that it differentiates not among its congregants based on status but imparts the same teachings to all, providing a shared feast to both the affluent and the needy? Having addressed the commonality that we all share an earthly origin as sons of men, the prophet acknowledges the apparent disparities and inequities of worldly life, dismissing those differences. He calls all in general, recognizing our shared existence within the cosmos; you may have fabricated a hierarchy of wealth and poverty, imposing division, but I challenge that notion, welcoming both rich and poor together—neither favoring the wealthy nor diminishing the status of the destitute, nor inviting only the poor while excluding the rich, but addressing both groups as equals. Let there be a united congregation, a singular proclamation, a shared listening experience. Although you are wealthy, you emerged from the same dust, entered this world in the same manner as the impoverished: both are sons of men. If the most vital and fundamental aspects are shared among you, why then do you elevate yourself based on trivial distinctions? You possess a shared essence, a unified birthright, a common inheritance; why allow superficial possessions to engender division? I cannot condone this, and thus I summon you together with the less fortunate: ‘the rich together with the wretched.’ Typically, you would not see the rich and the poor alongside one another—in courts of law, royal chambers, marketplaces, or at banquets; there, one holds honor, while the other faces scorn, one speaks boldly and the other in shame: “the wisdom of the poor man is neglected, and his words are not listened to” (Eccl. 9:16); “the rich man spoke, and all were silent and raised his words to the clouds; the poor man was troubled, and yet they chastised him; he spoke wisely, and was not heard” (Sir. 13:27, 28). Yet, this is not the case here. Within the church, I do not allow such distinctions or foolishness, but extend the same teachings to all. Consider the teacher’s wisdom—before he commenced his preaching, he imparted the greatest lesson through one announcement. By gathering all, he neither elevated the rich nor kept the poor in shame, illustrating that neither riches are truly beneficial nor poverty inherently negative, but that both are transient and external states. To me, he conveys, there exists no distinction between your standings; I perceive no advantage in your wealth, nor any disadvantage in your poverty. Yet, someone may challenge him: if you share our nature, what makes you worthy and capable of being a teacher to all, summoning those from distant lands? Do you possess anything significant to offer such a gathering? Indeed, he affirms.

Nevertheless, let everyone listen; I do not withhold my words from anyone. If anyone is born of the earth, let them hear for the sake of judgment; and if someone is a son of man, let them hear for the sake of the kingdom. The rich and the poor are addressed together, both included in these reflections. The term "rich" pertains to the earth-born, while "poor" relates to the sons of men. The rich signify the proud, whereas the poor represent the humble.

In another psalm, it is stated, "The poor shall eat and be filled." How does this uplift the poor? They shall partake in this nourishment and be satiated. What sustenance do they receive? It is the Food known to the faithful. In what manner will they find fulfillment? By emulating the suffering of their Lord, justly receiving their reward. The poor will dine and be satisfied, praising the Lord as they seek Him. As for the rich, they too partake in eating. However, how do they eat? All the wealthy on earth indulge and worship. It is not noted that they were filled; rather, it is said they ate and worshipped. They do praise God, yet they fail to exhibit true brotherly love. Both groups eat, yet in different ways; one eats and is filled, while the other eats and merely worships.

What is asked of the eater is determined by what one consumes; let them not be barred from eating by the Giver, but encouraged to revere Him who will call them to account. May these words resonate with both sinners and the righteous, with all peoples and inhabitants of the earth, addressing the earth-born and the sons of men alike. The rich and the poor are called together, not segregated, for at harvest time, the reaper will act. Let both the affluent and the needy listen in unison; let the goats and the sheep graze in the same pasture, until He arrives who will distinguish some to His right side and others to His left. Let all heed the Master together, lest they hear the Judge’s voice directed at one another.

The One who calls everyone to learn is the Comforter, the Spirit of Truth, gathering the redeemed through the Prophets and Apostles. As their message has spread throughout the whole earth and their words reach the farthest corners of creation (Psalm 18:5), it is heard: ‘Hear ye all the Gentiles, and all that dwell in the universe.’ Thus, the Church is formed from all walks of life, ensuring no one is left without grace. Indeed, there are those gathered who encompass the whole of humanity: Gentiles, earthly dwellers, the rich, and the poor. Who, then, does God exclude from this temple of preaching? Those outside the faith are referred to as tongues, while those within the Church are seen as the inhabitants of creation. Earthly people are those who focus on secular wisdom, and the sons of men are those who strive and engage their intellect, for the essence of humanity lies in reasoning. The rich and the impoverished reveal their distinct traits: some abound in life’s necessities, while others struggle to obtain them. Since the Healer of souls came not to summon the righteous but sinners to repentance (Mt. 9:13), He places the condemned before those who are called. Tongues may be worse off than the inhabitants of creation, yet they are prioritized in the summons, allowing those in dire straits to receive healing first. Again, those of the earth are brought before the sons of men, and the rich are summoned ahead of the poor. Those who are often discarded and find salvation difficult are called before the impoverished. Such is the compassion of the Healer that He seeks the aid of the weak before all else. Moreover, this fellowship in the call fosters harmony, inspiring even those previously at odds to love one another as they come together. The rich must recognize that both they and the poor are invited by the message. It is proclaimed: rich and poor alike. Cast aside your superiority over those of lesser means, and the arrogance that wealth may bring, and then enter the house of God. Thus, the rich should not elevate themselves over the poor, nor should the poor fear the strength of those who have abundance. Sons of men should not look down upon earthly dwellers, nor should earthly dwellers distance themselves from the sons of men. Tongues should grow familiar with the inhabitants of the universe, and those who dwell in the universe should warmly welcome strangers into the covenant.

To clarify, he emphasizes that their lineage is not rooted in mythical tales of earthly birth as told by the Greeks, who claimed some men sprang from the soil; instead, he refers to them as the children of Adam, noting that Adam represents the earthly nature (since Adam signifies ‘earthy’) and the lineage of humanity extends through natural procreation.

Both the affluent and the afflicted are called together. He does not differentiate in his teaching between rich and poor, for the Holy Spirit summons everyone equally, searching solely for hearts that can comprehend the divine message. This understanding is not determined by wealth but is granted through reverence for God. Great Basil mentions three categories called forth, which encompass all of humanity: the nations, the inhabitants of the world, the earthlings, and the children of Adam, including the rich and the needy. Who among them is excluded from this assembly? Those lacking faith are among the nations; those who are part of the church belong to the universal community; those who dwell on worldly pursuits and succumb to carnal desires are the earthlings; and those who exhibit diligence and exercise their intellect are the children of Adam, for rationality is a defining trait of humanity. The contrast between the rich and the poor is self-evident—the former possesses an abundance of necessities, while the latter finds themselves in want.

To dispel any notion that he is addressing only the living present, he includes all generations by saying, ‘But the children of the earth, and the sons of men,’ implying a call to every being born of the earth and from humanity. For all people, present and future, share a common origin—the earth as their mother and Adam as their father. In essence, they are united by the very substance from which they are formed and the shared beginning of their existence. Furthermore, he concludes by addressing both the rich and the poor alike, highlighting that the teachings shared here are intended for everyone, without distinction. In this classroom of faith, there is no favoritism based on social status.