NAMING THE PSALM - This is one of those few psalms that almost defy categories. The use of the word, "covenant" in verse 5, for example has led to suggestions that this psalm "covenant renewal ceremony." Others have suggested this to be a "prophetic exhortation," while still others refer to Psalm 50 as a "liturgical sermon." [1] Psalm 50 functioned most likely as "accusatory rhetoric" among the post-exilic synagogue.

ACCUSATORY RHETORIC - This psalm is not unlike some of the sermon fare that congregations hear from Christian pulpits-threatening and accusing words-yet here with a redemptive purpose in mind: to call the people away from self-centeredness and back into proper relationship with God.

A GOOD SERMON - Psalm 50 may not be such a bad homily model - it challenges its hearers to a decision to make right what has been come undone. Jesus too, preached prophetically by identifying hypocrisy and pointing out the incongruity between profession and behavior (Matthew 9:10-18; 12:1-7). Jesus-as does the writer of this psalm-recognized the insufficiency of simply going through the right motions or saying the right words. [2]

The writer points to the incongruity between our formal worship and the informal worship that we continually offer God through the actions of our daily life. What are some of the disconnects between worship and behavior that people face in our own age?

What is your most challenging struggle between the ideal (act of corporate worship) and reality of living?

I think I would approach this psalm as an ancient liturgical sermon. For example, in the sermon, the proclaimer assesses the congregation by identifying and addressing two problems: a misunderstanding of sacrifice (vv. 7-15) and the gap between relationship to God and relationship to neighbor (vv. 16-22).

We also have a beginning and closing to the sermon, the latter of which calls the listener to the heart of the sermon: "Those who bring thanksgiving as their sacrifice honor me; to those who go the right way I will show the salvation of God."

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[1] New Interpreter’s Bible IV (Nashville: Abingdon Press, 1996), page 880-881.
[2] Ibid, page 882.