Verse-by-Verse Bible Commentary
Psalms 49:6

Bridgeway Bible Commentary

Psalms 49:0 When rich and poor face death

Rich and poor alike are asked to listen as the psalmist deals with a problem of life that concerns them both (1-4). The godly have no need to be anxious when the wealthy and powerful oppose them. After all, the wealthy cannot give their money to God to stop them from dying. Money cannot buy the right to live for ever. The wealthy also must die (5-9). Whether people be wise or foolish, rich or poor, they are no better off than the beasts when it comes to escaping death (10-12).
Although all are equal in having to face death, they are not all equal in what they have to face after death. Those who foolishly rely on their wealth will find it unable to save them from ruin and decay in the world of the dead. On the other hand, the godly, who do not look to wealth to save them from the power of death, will find that God himself saves them, and leads them into a future life of joy (13-15). A person need not, therefore, fear or envy the rich, for their wealth is not lasting. It cannot save them from future ruin (16-20).

Coffman's Commentaries on the Bible

WICKED RICH, PERSECUTED GODLY POOR

“Wherefore should I fear in the days of evil, When iniquity at my heels compasseth me about? They that trust in their wealth, and boast themselves in the multitude of their riches; None of them by any means can redeem his brother, Nor give to God a ransom for him (For the redemption of their life is costly, And it abideth forever).”

“Days of evil… iniquity at my heels… they that trust in riches” The proximity of Psalms 49:5-6, is not accidental. Although the psalm does not say that all rich persons are wicked, it is clear enough that the days of evil and the encircling iniquity mentioned in Psalms 49:5 are clearly due to rich men who are evil, who trust in their riches and boast of their great wealth.

The problem here confronted is that of the contrasting lots of the wealthy wicked and the righteous man, persecuted by wicked men who are wealthy, boasting of their riches and trusting in them. There have been many very rich men who were righteous, such as Abraham, Job, and many others; but as the Lord himself noted, “Money itself is wicked”; and it is able to corrupt and destroy many of the people who possess it. (For a discussion of “Why Money is Wicked,” see Vol. 3 (Luke) of my New Testament series of commentaries, pp. 316,317.)

As Rawlinson pointed out, this old problem about the prosperity of the wicked, coupled with the persecutions and sufferings of the righteous, “Is solved in this psalm more distinctly than anywhere else in the Psalter by the announcement of compensation in a future life (Psalms 49:13-15).”The Pulpit Commentary, Vol. 8 p. 377.

“None of them can redeem his brother” This is only one of many things that riches cannot do:

(1)    They cannot bring the possessor happiness.

(2)    They cannot enable their owner to redeem a brother, either from a fatal illness, or for the salvation of his soul.

(3)    They cannot endow their possessor with power to redeem himself from a terminal illness, nor prevent his dying just like all men. Diamond Jim Brady of New York once offered a physician a million dollars to get him a new stomach, but he didn’t get it, and died for the lack of it.

(4)    They cannot provide salvation for their owner.

(5)    They cannot even guarantee their owner’s continued possession of them throughout his life. Many who once were rich became poor.

Barnes' Notes on the Whole Bible

They that trust in their wealth - The first reason why there was no cause of alarm is drawn Psalms 49:6-10 from the “powerlessness” of wealth, as illustrated by the fact that it can do nothing to save life or to prevent death. He refers to those who possess it as “trusting” in their wealth, or “relying on” that as the source of their power.

And boast themselves - Pride themselves; or feel conscious of safety and strength because they are rich. It is the “power” which wealth is supposed to confer, that is alluded to here.

In the multitude of their riches - The abundance of their wealth.

Calvin's Commentary on the Bible

6.They trust in their wealth. We are now furnished with the reason why the suffering children of God should dismiss their apprehensions, and keep themselves from despondency, even when reduced to extremity by the violence and treachery of their enemies. Any boasted power which they possess is fleeting and evanescent. The Psalmist would convince us that the fear of man is unwarrantable; that it argues ignorance of what man is even at his best; and that it were as reasonable to startle at a shadow or a spectre. They boast themselves, he adds, in the multitude of their riches, and this is an error into which we are disposed to fall, forgetting that the condition of man in this world is fluctuating and transitory. It is not merely from the intrinsic insufficiency of wealth, honors, or pleasures, to confer true happiness, that the Psalmist proves the misery of worldly men, but from their manifest and total incapacity of forming a correct judgment of such possessions. Happiness is connected with the state of mind of that man who enjoys it, and none would call those happy who are sunk in stupidity and security, and are destitute of understanding. The Psalmist satisfactorily proves the infatuation of the wicked from the confidence which they place in their power and wealth, and their disposition to boast of them. It is a convincing sign of folly when one cannot discern what is before his eyes. Not a day passes without forcing the plain fact upon their notice, that none can redeem the life of another; so that their conduct is nothing less than insanity. Some read, A man shall not be able to redeem his brother; which amounts to the same meaning, and the text admits of this translation. The Hebrew word אח, ach, which I have rendered brother, is by others translated one; but I do not approve, although I would not absolutely reject, this reading. The Psalmist adds, that none can give a price to God for the ransom of another, where he adverts to the truth that men’s lives are absolutely at the disposal of God, and that they never can be extended by any human arrangement one moment beyond the period which God has fixed.

He enforces the same lesson in the verse which follows, where he states that the redemption of their soul is precious, an expression not to be understood as implying merely that it is an event of rare occurrence, but that it never can take place, as 1 Samuel 3:1, where the word of the Lord is said to have been precious under the priesthood of Eli, when it is evidently meant that it had ceased altogether. The Psalmist would assert that no man can hope to purchase an immortality either for himself or others in this world. I have rendered the close of verse 8, And their continuance for ever; but others, who construe the Hebrew word חדל, chadal, as a verb, meaning to cease, read, And ceaseth for ever, as if the Psalmist meant that no price was sufficiently great to answer the purpose, and that it must therefore cease for ever, as what could never obtain the end desired. I consider that which I have given to be the real meaning of the word, having had occasion already to observe upon Psalms 39:5, that it signifies the fixed term of human life. The words in verse 9, That he should still live for ever, more fully express the truth, that it is not merely impossible to redeem the life of men when they are dead, but impossible while they are yet living, to extend the term of their existence. A definite limit has been assigned to every man’s life. This he cannot pass over, and the Psalmist would impress the fact upon us as one which stamps folly upon the conduct of the wicked, who will cherish their unfounded confidence even at the moment when they are upon the brink of the grave. In all this, it may strike the reader that he has not announced any thing which merits being called a dark saying, and has rather been treating a popular subject in a very plain style of language; but if he consider that David here condemns, as by a voice issuing from the awful judgment-seat of God, the stupidity of such as forget that they are men, he will not be disposed to reckon the expression inapplicable. Again, we have seen that he has opened his dark saying, it being the divine will that instruction should be delivered in a form adapted to the meanest capacity.

Smith's Bible Commentary

Psalms 49:1-20

Hear this, all ye people; give ear, all ye inhabitants of the world: Both low and high, rich and poor, together. My mouth shall speak of wisdom; and the meditation of my heart shall be of understanding. I will incline mine ear to a parable: I will open dark sayings upon the harp ( Psalms 49:1-4 ).

So I am going to play my harp and accompany myself and I am going to give you some things to think about, some dark parables.

Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? They that trust in their wealth, and boast themselves in the multitude of their riches; None of them can by any means redeem his brother, nor give God a ransom for him: (For the redemption of their soul is precious, and it ceaseth for ever:) ( Psalms 49:5-8 )

Now he is gonna play on his harp and give you some things to meditate and think upon. And first, concerning the rich people, those that have so much wealth. There are some things that money cannot buy. "They that trust in their wealth boast themselves in the multitude of their riches, with all of their money they cannot redeem their souls." You cannot buy salvation. "For the redemption of their soul is precious." Now Peter probably was thinking of this psalm when he wrote, "For we are redeemed not with corruptible things such as silver and gold from the empty life we used to live, but with the precious blood of Jesus Christ" ( 1 Peter 1:18-19 ). "For the redemption of their soul is precious," the precious blood of Jesus Christ who was slain as a lamb without spot or blemish. You can't buy it. The redemption of a soul, man can't buy it.

Now the thought of the rich man is that he should still live forever and not see corruption.

For he seeth that wise men die, likewise the fool and the brutish person perishes, and they leave their wealth to others ( Psalms 49:10 ).

Now, one thing about the money, and of course, he says here that,

Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations; and so they call their lands after their own names ( Psalms 49:11 ).

Now, beware when people start naming places after themselves. It is sort of an endeavor to say, "Hey, I am going to live on forever, the perpetuating of my name." And so I have, you know, "Chuck Smith Center," and "Chuck Smith Recreation Hall," and "Chuck Smith Chapel," and "Chuck Smith University." Oh God, help us. I am glad He gave me such a dumb, common name as Smith so there will be no movement to name anything after Smith.

It is interesting how that people look up to certain people, and the values that the world has today. The value system. This past week I was over here in the parking lot near Sav-On drug store, and a little man was looking at me very carefully. And he came up to me and he said, "I know you." He said, "I watch you on television." And of course, I have a lot of people that come up and say that, you know, "I have been listening to your broadcast for years," or whatever. And so I meet a lot of people like this that come up and say, "Oh, I have been watching your program, or whatever, and aren't you Chuck Smith?" And you know, you get that. And so I said, "Oh, that's fine. It's a pleasure to meet you, sir." You know, what are you going to say? And so, as I turned to walk away, he says, "Goodbye, captain!" Boy, did the air go out of my balloon. The guy is watching Love Boat on Saturday nights instead of church on Sunday morning. We get funny ideas about ourselves.

"Their inward thought is that their houses will continue forever. Their dwelling places to all generations; they call their lands after their own names."

Nevertheless man being in honor abides not: he is like the beasts that perish. This their way is their folly: yet their posterity approve their sayings ( Psalms 49:12-13 ).

"Oh, do you know what he said?" You know, and you have a little book of quotations, "Chuck Smith said..." Oh God, deliver us.

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. But God will redeem my soul from the power of the grave: for he shall revive me ( Psalms 49:14-15 ).

Now the wealthy, you know, their bodies are going to be consumed. Their beauty is in the grave, but God is gonna revive me.

Be not afraid when one is made rich, when the glory of his house is increased; For when he dies he will carry nothing away ( Psalms 49:16-17 ):

So the rich with their riches cannot redeem their souls, nor can they take it with them.

his glory shall not descend after him. Though while he lived he blessed his soul, (and men will praise thee, when thou do well to yourself,) He shall go to the generation of his fathers; and they shall never see light. Man that is in honor, and understands not, is like the beasts [brutish, foolish] that perish ( Psalms 49:17-20 ).

Man is like the beast. That is, a man who is not born again. For a man who is not born again is living in a body-conscious state, just like the beast. For that is what animal life is, a body-conscious life. All the animal is thinking about is his next meal or the procreation, and just following the basic body instincts. And man without God, without the spirit being made alive, is just like a beast. And like a beast, he will perish. But those who have been born again by the Spirit of Christ, who live and believe in Jesus Christ, Jesus said, "He that liveth and believeth in Me shall never die" ( John 11:26 ). God will revive my soul. I'll be dwelling with Him. "

Dr. Constable's Expository Notes

Psalms 49

The writer reflected on the problem that the prosperity of the wicked poses in this wisdom psalm (cf. Psalms 73). He observed that there are many ungodly people who enjoy many physical blessings. Still, he concluded that the righteous are better off because they have a sure hope for the future.

"The psalm is an encouragement to the godly who are haunted by the power and influence of the rich." [Note: VanGemeren, p. 366. See also Brueggemann, pp. 106-10.]

Dr. Constable's Expository Notes

This rhetorical question sets forth the folly of fearing when wicked people oppose the righteous. It introduces the revelation that the prosperous ungodly enjoy a false security (Psalms 49:7-12).

"It’s good to have things that money can buy, if we don’t lose the things money can’t buy. It’s sad when people start to confuse prices with values." [Note: Wiersbe, The . . . Wisdom . . ., p. 187.]

Dr. Constable's Expository Notes

2. Observation of the prosperity of the wicked 49:5-12

Gill's Exposition of the Whole Bible

They that trust in their wealth,.... In their outward force, power, and strength; their horses, chariots, and armies; see

Psalms 33:16; or in their worldly goods and substance; which seems to be the sense of the word here, as appears from

Psalms 49:10. To "trust" in them is to set the eye and heart upon them; or to take up rest in them, to depend on them, to the neglect of divine Providence, with respect to future living in this world; and to expect eternal happiness hereafter, because favoured with many earthly enjoyments here: so to do is evil. Therefore the Targum is, "woe to the wicked that trust in their substance". And it is also very weak and foolish to trust in riches, since they are uncertain, are here today, and gone tomorrow; and are unsatisfying, he that has much would still have more: nor can they deliver from evil, from present judgments, from the sword, the pestilence, and famine; nor from death, nor from the future judgment, and wrath to come; and are often injurious to the spiritual and eternal welfare of men; see 1 Timothy 6:9;

and boast themselves in the multitude of their riches; of their acquisition of them by their own diligence and industry; and of their having them because of some peculiar virtue and excellency in themselves; and of the abundance of them. Such rejoicing and boasting is evil; since riches are the gifts of God, the blessings of his Providence; and are often bestowed on persons neither wise nor diligent, and much less deserving; see Jeremiah 9:23. The whole may be applied to the Romish antichrist and his followers, who trust in and boast of their temporal riches, which in one hour will come to nought,

Revelation 18:7; and of the treasure of the church, of merit; and works of supererogation; with all which they cannot redeem one soul from ruin and destruction, as follows:

Henry's Complete Commentary on the Bible

      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.

      In these verses we have,

      I. A description of the spirit and way of worldly people, whose portion is in this life, Psalms 17:14. It is taken for granted that they have wealth, and a multitude of riches (Psalms 49:6; Psalms 49:6), houses and lands of inheritance, which they call their own, Psalms 49:11; Psalms 49:11. God often gives abundance of the good things of this world to bad men who live in contempt of him and rebellion against him, by which it appears that they are not the best things in themselves (for then God would give most of them to his best friends), and that they are not the best things for us, for then those would not have so much of them who, being marked for ruin, are to be ripened for it by their prosperity, Proverbs 1:32. A man may have abundance of the wealth of this world and be made better by it, may thereby have his heart enlarged in love, and thankfulness, and obedience, and may do that good with it which will be fruit abounding to his account; and therefore it is not men's having riches that denominates them worldly, but their setting their hearts upon them as the best things; and so these worldly people are here described. 1. They repose a confidence in their riches: They trust in their wealth (Psalms 49:6; Psalms 49:6); they depend upon it as their portion and happiness, and expect that it will secure them from all evil and supply them with all good, and that they need nothing else, no, not God himself. Their gold is their hope (Job 31:24), and so it becomes their God. Thus our Saviour explains the difficulty of the salvation of rich people (Mark 10:24): How hard is it for those that trust in riches to enter into the kingdom of God! See 1 Timothy 6:17. 2. They take a pride in their riches: They boast themselves in the multitude of them, as if they were sure tokens of God's favour and certain proofs of their own ingenuity and industry (my might, and the power of my hand, have gotten me this wealth), as if they made them truly great and happy, and more really excellent than their neighbours. They boast that they have all they would have (Psalms 10:3) and can set all the world at defiance (I sit as a queen, and shall be a lady for ever); therefore they call their lands after their own names, hoping thereby to perpetuate their memory; and, if their lands do retain the names by which they called them, it is but a poor honour; but they often change their names when they change their owners. 3. They flatter themselves with an expectation of the perpetuity of their worldly possessions (Psalms 49:11; Psalms 49:11): Their inward thought is that their houses shall continue for ever, and with this thought they please themselves. Are not all thoughts inward? Yes; but it intimates, (1.) That this thought is deeply rooted in their minds, is rolled and revolved there, and carefully lodged in the innermost recesses of their hearts. A godly man has thoughts of the world, but they are his outward thoughts; his inward thought is reserved for God and heavenly things: but a worldly man has only some floating foreign thoughts of the things of God, while his fixed thought, his inward thought, is about the world; that lies nearest his heart, and is upon the throne there. (2.) There it is industriously concealed. They cannot, for shame, say that they expect their houses to continue for ever, but inwardly they think so. If they cannot persuade themselves that they shall continue for ever, yet they are so foolish as to think their houses shall, and their dwelling-places; and suppose they should, what good will that do them when they shall be no longer theirs? But they will not; for the world passes away, and the fashion of it. All things are devoured by the teeth of time.

      II. A demonstration of their folly herein. In general (Psalms 49:13; Psalms 49:13), This their way is their folly. Note, The way of worldliness is a very foolish way: those that lay up their treasure on earth, and set their affections on things below, act contrary both to right reason and to their true interest. God himself pronounced him a fool who thought his goods were laid up for many years, and that they would be a portion for his soul, Luke 12:19; Luke 12:20. And yet their posterity approve their sayings, agree with them in the same sentiments, say as t hey say and do as they do, and tread in the steps of their worldliness. Note, The love of the world is a disease that runs in the blood; men have it by kind, till the grace of God cures it. To prove the folly of carnal worldlings he shows,

      1. That with all their wealth they cannot save the life of the dearest friend they have in the world, nor purchase a reprieve for him when he is under the arrest of death (Psalms 49:7-9; Psalms 49:7-9): None of them can by any means redeem his brother, his brother worldling, who would give counter-security out of his own estate, if he would but be bail for him: and gladly he would, in hopes that he might do the same kindness for him another time. But their words will not be taken one for another, nor will one man's estate be the ransom of another man's life. God does not value it; it is of no account with him; and the true value of things is as they stand in his books. His justice will not accept it by way of commutation or equivalent. The Lord of our brother's life is the Lord of our estate, and may take both if he please, without either difficulty to himself or wrong to us; and therefore one cannot be ransom for another. We cannot bribe death, that our brother should still live, much less that he should live for ever, in this world, nor bribe the grave, that he should not see corruption; for we must needs die, and return to the dust, and there is no discharge from that war. What folly is it to trust to that, and boast of that, which will not enable us so much as for one hour to respite the execution of the sentence of death upon a parent, a child, or friend that is to us as our own soul! It is certainly true that the redemption of the soul is precious and ceaseth for ever; that is, life, when it is going, cannot be arrested, and when it is gone it cannot be recalled, by any human art, or worldly price. But this looks further, to the eternal redemption which was to be wrought out by the Messiah, whom the Old-testament saints had an eye to as the Redeemer. Everlasting life is a jewel of too great a value to be purchased by the wealth of this world. We are not redeemed with corruptible things, such as silver and gold,1 Peter 1:18; 1 Peter 1:19. The learned Dr. Hammond applies the Psalms 49:8; Psalms 49:9 expressly to Christ: "The redemption of the soul shall be precious, shall be high-prized, it shall cost very dear; but, being once wrought, it shall cease for ever, it shall never need to be repeated, Hebrews 9:25; Hebrews 9:26; Hebrews 10:12. And he (that is, the Redeemer) shall yet live for ever, and shall not see corruption; he shall rise again before he sees corruption, and then shall live for evermore," Revelation 1:18. Christ did that for us which all the riches of the world could not do; well therefore may he be dearer to us than any worldly things. Christ did that for us which a brother, a friend, could not do for us, no, not one of the best estate or interest; and therefore those that love father or brother more than him are not worthy of him. This likewise shows the folly of worldly people, who sell their souls for that which would never buy them.

      2. That with all their wealth they cannot secure themselves from the stroke of death. The worldling sees, and it vexes him to see it, that wise men die, likewise the fool and the brutish person perish,Psalms 49:10; Psalms 49:10. Therefore he cannot but expect that it will, at length, come to his own turn; he cannot find any encouragement to hope that he himself shall continue for ever, and therefore foolishly comforts himself with this, that, though he shall not, his house shall. Some rich people are wise, they are politicians, but they cannot out-wit death, nor evade his stroke, with all their art and management; others are fools and brutish (Fortuna favet fatuis--Fools are Fortune's favourites); these, though they do no good, yet perhaps do no great hurt in the world: but that shall not excuse them; they shall perish, and be taken away by death, as well as the wise that did mischief with their craft. Or by the wise and the foolish we may understand the godly and the wicked; the godly die, and their death is their deliverance; the wicked perish, and their death is their destruction; but, however, they leave their wealth to others. (1.) They cannot continue with it, nor will it serve to procure them a reprieve. That is a frivolous plea, though once it served a turn (Jeremiah 41:8), Slay us not, for we have treasures in the field. (2.) They cannot carry it away with them, but must leave it behind them. (3.) They cannot foresee who will enjoy it when they have left it; they must leave it to others, but to whom they know not, perhaps to a fool (Ecclesiastes 2:19), perhaps to an enemy.

      3. That, as their wealth will stand them in no stead in a dying hour, so neither will their honour (Psalms 49:12; Psalms 49:12): Man, being in honour, abides not. We will suppose a man advanced to the highest pinnacle of preferment, as great and happy as the world can make him, man in splendour, man at his best estate, surrounded and supported with all the advantages he can desire; yet then he abides not. His honour does not continue; that is a fleeting shadow. He himself does not, he tarries not all night; this world is an inn, in which his stay is so short that he can scarcely be said to get a night's lodging in it; so little rest is there in these things; he has but a baiting time. He is like the beasts that perish; that is, he must as certainly die as the beasts, and his death will be as final a period to his state in this world as theirs is; his dead body likewise will putrefy as theirs does; and (as Dr. Hammond observes) frequently the greatest honours and wealth, unjustly gotten by the parent, descend not to any one of his posterity (as the beasts, when they die, leave nothing behind them to their young ones, but the wide world to feed in), but fall into other hands immediately, for which he never designed to gather them.

      4. That their condition on the other side of death will be very miserable. The world they dote upon will not only not save them from death, but will sink them so much the lower into hell (Psalms 49:14; Psalms 49:14): Like sheep they are laid in the grave. Their prosperity did but feed them like sheep for the slaughter (Hosea 4:16), and then death comes, and shuts them up in the grave like fat sheep in a fold, to be brought forth to the day of wrath,Job 21:30. Multitudes of them, like flocks of sheep dead of some disease, are thrown into the grave, and there death shall feed on them, the second death, the worm that dies not,Job 24:20. Their own guilty consciences, like so many vultures, shall be continually preying upon them, with, Son, remember,Luke 16:25. Death insults and triumphs over them, as it is represented in the fall of the king of Babylon, at which hell from beneath is moved,Isaiah 14:9-23, c. While a saint can ask proud Death, Where is thy sting? Death will ask the proud sinner, Where is thy wealth, thy pomp? and the more he was fattened with prosperity the more sweetly will death feed on him. And in the morning of the resurrection, when all that sleep in the dust shall awake (Daniel 12:2), the upright shall have dominion over them, shall not only be advanced to the highest dignity and honour when they are filled with everlasting shame and contempt, elevated to the highest heavens when they are sunk to the lowest hell, but they shall be assessors with Christ in passing judgment upon them, and shall applaud the justice of God in their ruin. When the rich man in hell begged that Lazarus might bring him a drop of water to cool his tongue he owned that that upright man had dominion over him, as the foolish virgins also owned the dominion of the wise, and that they lay much at their mercy, when the begged, Give us of your oil. Let this comfort us in reference to the oppressions which the upright are now often groaning under, and the dominion which the wicked have over them. The day is coming when the tables will be turned (Esther 9:1) and the upright will have the dominion. Let us now judge of things as they will appear at that day. But what will become of all the beauty of the wicked? Alas! that shall all be consumed in the grave from their dwelling all that upon which they valued themselves, and for which others caressed and admired them, was adventitious and borrowed; it was paint and varnish, and they will rise in their own native deformity. The beauty of holiness is that which the grave, that consumes all other beauty, cannot touch, or do any damage to. Their beauty shall consume, the grave (or hell) being a habitation to every one of them; and what beauty can be there where there is nothing but the blackness of darkness for ever?