The two references to the “sacrifice of praise” in Psalm 49 LXX play a crucial role in understanding the focus of the psalm as a whole. They highlight the need for a heart of worship in order to maintain covenant fidelity. After analyzing how the psalm’s placement within the Psalter, its structure, and its references to covenant and the sacrifices in Leviticus play a crucial role in understanding the psalmist’s use of the phrase “sacrifice of praise to God” (Ps 49:14), I will show that the “sacrifice of praise” in Ps 49 is both material and typological.^[1]

1. The Context of Ps 49 in the Psalter

Psalm 49^[2] is a prophetic lawsuit psalm attributed to Asaph.^[3] In it, Yahweh judges Israel for violating the covenant he made with them at Sinai.^[4] The psalm begins with the declaration of the coming of Yahweh and his impending judgment speech. Yahweh is described as the judge (κριτής, 49:6) who will rebuke Israel and “lay out a case” against them (49:21). A discussion of the psalms surrounding Ps 49, namely Pss 48 and 50, will assist in elucidating the significance of the phrase “sacrifice of praise to God.”

1.1 The Psalms of the Sons of Korah: Pss 41–48

Prior to this lone psalm of Asaph is a series of psalms attributed to the sons of Korah (Pss 41–48) which comprise the beginning of book two of the Psalter.^[5] These psalms were possibly recited at certain sacrificial feasts.^[6] Several of these psalms have similar themes or words as those used in Ps 49, such as Ps 48:2–3 and 11–14 which highlight the beauty of Zion as Yahweh’s dwelling place (cf. Ps 49:2). Many of these psalms also reference times of “trouble” (θλίψεως) directly or indirectly for Yahweh’s people (Pss 43:24; 45:1; 48:5); it is Ps 49:15 that requires Israel to look to Yahweh during these times.

Psalm 48 in particular has some commonalities with Ps 49 as it focuses on the immorality of humanity in general, especially the rich against the poor (Ps 48:5–6, 16; cf. Ps 49:16–21). The “understanding” (σύνετε) that Ps 49:22 calls for is the basis for the refrain in Ps 48:12–13; namely, that “a person held in honor did not understand” and that he becomes like “senseless beasts” (NETS). The concept in Ps 49:21 that unfaithful Israel thought Yahweh was like them is reminiscent of becoming like the beasts in Ps 48:12–13 as well. In other words, the same problems and lack of understanding by the Israelites expressed in Ps 49 are also true of the broader humanity in Ps 48.

1.2 Psalm 50

The strongest connections of Ps 49 with the psalms that surround it comes between Ps 49 and Ps 50.^[7] David confesses his “lawlessness” (ἀνομίας) and “sin” (ἁμαρτίας) in Ps 50:4–5 (cf. Ps 49:16–17), yet still professes his faith in Yahweh as the one who will “deliver” (ρῦσαί) him and bring about his “salvation” (σωτηρίας) in Ps 50:14 (cf. Ps 49:22–23). David criticizes the insufficiency of the sacrificial system to please Yahweh and focuses rather on the inward condition of a person in Ps 50:17–19 (cf. Ps 49:8–15). In Ps 50:20–21, David asks that Yahweh “do good… to Zion” (ἀγάθυνον… τὴν Σιων) knowing that this will result in acceptable sacrifice (cf. Ps 49:2, 8). It is in Ps 49:18–21 that the “sinner” (ἁμαρτωλῷ) is rebuked for participation with thieves and adulterers and for allowing his mouth to “increase evil” (ἐπλεόνασεν κακίαν) against his fellow Israelites—all of which are sins that David committed against Uriah (2 Sam 11:4, 14–27).^[8] David sleeps with Uriah’s wife, Bathsheba (2 Sam 11:4), commands evil against him, thereby murdering him, and then “steals” Bathsheba for himself (2 Sam 11:14–17).

The final editor(s) of book two of the Psalter seems to have intentionally placed Pss 49 and 50 next to each other to highlight these significant themes. The declaration of the guilt of the nation made in Ps 49 highlights the proper repentant response of an individual, namely the king, in Ps 50;^[9] and the emphasis on Zion makes David’s sin in Ps 50 a national issue, not just an individual one.^[10] What is most important to highlight here is that the critique of sacrifices is more a critique on the motivation and inward orientation of one’s heart regarding the sacrifices rather than on the sacrificial system itself.^[11] Both Pss 49 and 50 critique the sacrificial system, but do so in a way that maintains its validity.^[12] Otherwise, it would seem odd for Yahweh to continue to accept any sacrifices (Pss 49:8, 14, 23; 50:19). David’s sins against Uriah are really the same sins in which at least some in Israel are participating (Ps 49:18–21). David’s repentance in Ps 50:12–16 also highlights the need for right motives as is expressed in Ps 49:8–13. In some sense, then, Ps 49 is a rebuke given to the people of Israel for their lack of repentance highlighted by David’s own repentance from similar sins in Ps 50.

1.3 Conclusion on the Context of Ps 49

The connections between Pss 48–50 highlight aspects of Ps 49 that might have gone unnoticed. The editor(s) of the Psalter understood that the plight of humanity described in Ps 48 is just as true for Israel in Ps 49, despite their insincere profession of Yahweh’s covenant (Ps 49:16–17). The repentance of David in Ps 50 gives a display of what true worship ought to be like, one of a repentant heart that leads to a faithful life. Psalm 49, then, functions as a bridge between the psalms of Korah in Ps 41–48 and the psalms of David in Ps 50–70. The themes of true repentance of the heart in Ps 50 and the necessity for Yahweh alone to save humanity in Ps 48 are highlighted in Ps 49 through its focus on the “sacrifice of praise” (Ps 49:14–15, 23).

2. The Structure of Ps 49

Before addressing the more specific issues regarding the covenantal language of Ps 49 and the references it makes to Leviticus, the structure of Ps 49 (50 MT) must be analyzed in order to elucidate its meaning. After discussing the current positions on the structure of Ps 50 MT, I will consider the discourse features present in Ps 49 LXX that confirm the general consensus held by most scholars regarding Ps 50 MT, and how this structure highlights the centrality of the call to offer up the “sacrifice of praise.”

2.1 Current Views on the Structure of Ps 50 MT

Most contemporary scholars argue that Ps 50 MT is split into three or four sections. Craigie and Tate suggest that Ps 50:1–6 MT depicts Yahweh’s summons of his covenant people, 50:7–15 MT gives the true meaning of sacrifice, and 50:16–23 MT warns those not who are not in line with the covenant stipulations.^[13] Kraus recognizes these same divisions as well.^[14] Spero recognizes three sections, but he divides the first and second section between 50:4 and 50:5 MT.^[15] Goldingay also holds to a similar division, though he breaks Ps 50:22–23 MT off as a conclusion to the psalm as a whole.^[16] Allen recognizes Ps 50:1–6 and 50:7–23 MT as the two major units, the latter being broken into three parts: a discussion of right sacrifice (50:7–15 MT), a rebuke for those who disobey the covenant (50:16–21 MT), and a conclusion to the psalm (50:22–23 MT).^[17] Declaissé–Walford also delineates a conclusion, but limits it to Ps 50:23 MT.^[18] The criteria for these divisions are typically based on either the content and themes of the text or the poetic features of the text. These criteria, however, have not sufficiently taken into account the discourse features of the text.

2.2 Structural Clues in Ps 49

The structure of Ps 49 is fairly straightforward. Three discourse features determine its overall flow. First, there are several shifts in person throughout the psalm. Psalm 49:1–6 speaks in the third person regarding Yahweh. The first major shift in person happens between vv. 6 and 7 from the third person to the first person.^[19] This shift communicates a change between the speaker of the psalm being the psalmist himself and the speaker of the psalm being Yahweh. The second transition happens in v. 16; the first half of the verse introduces Yahweh’s speech to “the sinner” (ἁμαρτωλῷ) while vv. 16b–21 then articulates the speech using the first person. Psalm 49:22 also uses the third person and then returns to the first person in v. 23.

Second, seven imperatives followed by result clauses mark the major sections of the psalm in 49:5, 7, 14–15, 22. The first imperative in v. 5 is a call to “gather together” (συναγάγετε) those who are under Yahweh’s covenant, most likely the Sinai covenant (see below). The result of this imperative is that the heavens, who are about to bear witness against Israel, would declare that Yahweh’s verdict is righteous, since he is the judge.^[20] The second imperative comes in v. 7 where Yahweh commands Israel to listen to what he is about to say. Following this imperative is another result clause—when the people come to hear, Yahweh will testify against them (v. 7). In 49:14–15, a string of three imperatives conclude Yahweh’s rebuke of Israel for their sacrifices. Israel is called to sacrifice the sacrifice of praise to Yahweh, pay their vows, and call upon Yahweh in the day of trouble. These imperatives will be examined more closely below. Psalm 49:15 gives the intended result of these three imperatives, that Yahweh would rescue those who call on him and that they would then glorify him. The final imperative in v. 22 is a command to “understand these things,” most likely a reference to all that Yahweh has testified against them in the previous verses. The urgency of this command is highlighted by the inferential marker δή (“therefore”). They are to do this so that Yahweh will not “carry them off” without a “rescuer” (v. 22).

Third, the psalmist writes with certain patterns that make each section of the psalm cohere. The repetition of speaking verbs in 49:1–6 suggests that this section is a unit that introduces the speech given in vv. 7–23.^[21] Psalm 49:18–20 has a series of imperfects that describe the actions of Israel for which Yahweh is rebuking them. They have associated themselves with thieves and adulterers (v. 18) and have slandered their fellow Israelites (vv. 19–20). The terminology used in v. 23 is reminiscent of the imperatives found in v. 14 with the repetition of the “sacrifice of praise” (θυσία αἰνέσεως), as are vv. 15 and 22 with the reference to “salvation” (σωτήριον) in comparison to the need for deliverance from Yahweh or the lack of a “deliverer” (ρυόμενος), respectively. Psalm 49:23, then, forms a sort of final summary statement of all that Yahweh has spoken to them in rebuke in vv. 7–22.

2.3 Conclusion on the Structure of Ps 49

The discourse features discussed above strengthen the major divisions described by other scholars previously noted. In light of these details, I propose the following outline for Ps 49:

I. The Setting of the Scene: The Promise of Yahweh’s Coming (49:1–6)

A. The Psalmist’s Promise: Yahweh’s Coming Judgment (49:1–4)

B. The Psalmist’s Command: Gather the Covenant People (49:5–6)

II. Yahweh’s Rebuke: Faulty Sacrifices and Disobedience to the Covenant (49:7–23)

A. Yahweh Rebukes Israel for Wrong Motives in Sacrifice (49:7–15)

1. Yahweh’s Rebuke: Stop Trying to Manipulate Me (49:7–13)

2. Yahweh’s Command: Sacrifice from a Worshipful Heart and Look to Me for Rescue (49:14–15)

B. Yahweh Rebukes Israel for Disobedience to the Covenant (49:16–22)

1. Yahweh’s Rebuke: Stop Disobeying the Ten Words (49:16–21)

2. Yahweh’s Command: Don’t Forget the Covenant (49:22)

C. Yahweh’s Declaration Summarized: Sacrifice from a Worshipful Heart and Live According to the Covenant (49:23)

3. The Role of Covenant in Ps 49

The role of covenant in Ps 49 has been underdeveloped in scholarship, even though it plays a significant role in the message the psalmist is conveying. Unpacking a full biblical theological understanding of covenant is outside the scope of this study; however, a discussion of Ps 49’s perspective on covenant is necessary to understand the psalmist’s call for the “sacrifice of praise” (θυσίαν αἰνέσεως) in vv. 14 and 23.

3.1 The Mosaic Covenant and Ps 49

The term “covenant” (διαθήκην) occurs twice in vv. 5 and 16. The first occurrence comes at the end of the first section of the psalm (vv. 1–6). Here Yahweh calls those who are “pious” (ὁσίους), those who made a covenant with him by a sacrifice, to be gathered to him. Biblical covenants often involved sacrificial animals to ratify the covenant (see Gen 15:7–20).^[22] This is certainly true of the Mosaic covenant to which this psalm refers (Ps 49:5; cf. Exod 24:5–8).

The reference to the Mosaic covenant in Ps 49 is confirmed by the imagery used throughout vv. 1–6. In v. 3, Yahweh is described as one who has “fire” (πῦρ) burning “before him.” He is also described as having a “storm all around him” (κύκλῳ αὐτοῦ καταιγίς). This imagery is reminiscent of the smoke (ἐκαπνίζετο) around Mount Sinai in light of Yahweh’s descent onto it “in fire” (πυρί) in Exod 19:9 and 18. In a later description of this event in Deut 4:9–14, Yahweh commands that the people “assemble” (ἐκκλησίασον) around the mountain to hear from him concerning the covenant he was making with them (cf. Ps 49:5); here Yahweh is described as being surround by “fire” (πυρί) and in the midst of the “tempest” (θύελλα). Later in Deut 30, Moses calls upon “heaven and earth” (οὐρανὸν καὶ τὴν γῆν) to “witness” (διαμαρτύρομαι) against Israel as he encourages them to choose life in Yahweh over disobedience to the covenant (Deut 30:19). Similarly, Yahweh calls upon “heaven and earth” (τὸν οὐρανὸν… καὶ τὴν γῆν) to judge his people in Ps 49:4. And in Ps 49:7, Yahweh “witnesses” (διαμαρτύρομαι) against Israel. Ps 49, then, alludes to the Exodus theophany in which Yahweh reveals himself to Israel before he speaks to them.^[23]

What is odd about the theophany in Ps 49 is that it comes not from Sinai, but “from Zion” (ἐκ Σιων, 49:2). In later psalms of Asaph, Zion is the current residence of Yahweh (Pss 74:2; 76:2; cf. 9:11), and elsewhere the psalms describe Zion as Yahweh’s permanent resting place (Ps 134:13–14).^[24] Zion is described as a “mountain” (ὄρος, Ps 47:2, 11; Ps 74:2) like Sinai (cf. Exod 9:9–14). One psalmist equates Judah with Zion, whom Yahweh loves (Ps 78:68), and in Ps 49, Zion is described as “the splendor of his beauty” (Ps 49:2 NETS). Thus, in Ps 49 Yahweh shines forth from Zion, not Sinai, when he reveals himself to Israel and calls for their gathering. Psalm 49, then, is not a recapitulation of the events at Sinai, but a current assessment of Israel’s participation in that covenant.^[25]

The second reference to “covenant” comes in 49:16, where the wicked are rebuked for giving lip service to the covenant. Their commitment to this covenant is called into question because they hate discipline and do not take the words of Yahweh’s covenant seriously (v. 17). This hatred is explained in vv. 18–21. The sinner among Israel disregards the Ten Words that are the heart of the Mosaic covenant. Yahweh gives three examples of the sinner’s disobedience. First, Yahweh rebukes the sinner for “running” (συνέτρεχε) with thieves (v. 18), most likely referring to the command to “not steal” (κλέψει, Exod 20:15). Second, the sinner’s participation with “adulterers” (μοιχῶν) recalls the command to “not commit adultery” (οὐ μοιχεύσεις, Exod 20:14). Third, the description of speaking “evil” (κακίαν) against a brother may be a reference to the command to “not bear false witness against your neighbor” (οὐ ψευδομαρτυρήσεις κατὰ τοῦ πλησίον σου, Exod 20:16).^[26] Hence the “sinner” is one who pays lip service to the covenant and yet does not obey the covenant stipulations.

3.2 Allusions to Leviticus in Ps 49

This covenantal backdrop colors the understanding of the sacrificial language sprinkled throughout Ps 49. These references are clearly allusions to Leviticus which is to be expected if the setting of this psalm is Zion, where the temple is located (Ps 49:2). The majority of this Levitical imagery occurs in 49:7–15.

In Ps 49:8, Yahweh notes what Israel is not rebuked for, namely that they are indeed performing the sacrifices according to the covenant stipulations. The burnt offering was offered on the altar whose fire was burned “continually” (διὰ παντός);^[27] thus Israel was offering up sacrifices to Yahweh according to what was prescribed in the law. Yet, Yahweh’s rebuke is that he will not “accept” (δέξομαι) these sacrifices. The psalmist lists three animals that Yahweh is unwilling to accept: “calves” (μόσχους), “goats” (χιμάρους), and “birds” (πετεινά).^[28] These three animals are allusions to the sin offerings described in Lev 4–5. A bull was to be offered up on behalf of the people as their sin offering whenever they commit an “unintentional” sin (Lev 4:13–21). If a leader or common person sinned, they were to offer a goat or a lamb without blemish to die on their behalf (Lev 4:22–26). For those too poor to afford a goat or lamb, they were to offer a bird instead (Lev 5:7–10). The idea here is that Yahweh is rejecting the sin offering of anyone who would come before the altar, irrespective of whether they were rich, poor, a leader, or a common person. The question, then, is why? The sin offering was the means by which sin was forgiven and fellowship with Yahweh was repaired, and it served as the basis for all other offerings.

Yahweh gives his reason in Ps 49:12–13. Since all of the world belongs to Yahweh, he does not need their sacrificial gifts (v. 12). The reference to Yahweh’s hunger in verse 12 is clearly ironic. It seems as though sacrifices were being offered up to Yahweh in order to manipulate him and appease him.^[29] Although the Israelites were offering up these sacrifices according to the law, they were doing so with wrong motives. This is Yahweh’s initial critique in Ps 49 of Israel—they have faulty worship. While they obey this aspect of the law in outward actions, their motives reveal that they are not truly worshipping Yahweh. Yahweh then commands in vv. 14–15 what Israel ought to do instead. Right worship is to offer to Yahweh the “sacrifice of praise” (θυσίαν αἰνέσεως). To understand the reference to the “sacrifice of praise” and its juxtaposition with the sin offering, the “sacrifice of praise” in Leviticus must first be analyzed.

3.3 Θυσίαν Αἰνέσεως in Lev 7 and its Significance for Ps 49

The “sacrifice of praise” (θυσίαν αἰνέσεως) is one of three kinds of “peace” offerings described in Lev 7:11–36.^[30] The other two forms of peace offering described are the “vow” (εὐχή) offering and the “free-will” (ἑκούσιον) offering (Lev 7:16). Leviticus 7:11–36 dictates that unleavened bread accompany these offerings (Lev 7:11–14) and that they be eaten within a certain time span (Lev 7:15–18). It also commands that part of the offering belongs to the priest (Lev 7:28–36). In Lev 3 the law of the peace offering describes the process of the sacrifice and the placement of the animal’s blood, as well as the kinds of sacrificial animals Yahweh requires.^[31] The term “praise” (αἰνέσεως) highlights the motive behind this variant of the peace offering.^[32] Worshippers who brought the sacrifice of praise were to do so in honor and praise of Yahweh.^[33]

Two other aspects of particular note regarding this offering are that it is a voluntary offering most likely given after Yahweh delivered the worshipper from danger.^[34] Additionally, it is the only sacrifice that the worshipper eats. These minor details should not go unnoticed, since the ritual acts and sacrifices themselves are inherently symbolic.^[35] The voluntary nature of the sacrifice highlights the fact that the one bringing the sacrifice does so of their own volition and not because the law demands it.^[36] Participating in this sacrifice reveals that the one bringing the sacrifice in fact wants to worship Yahweh and that they believe that Yahweh is worthy of praise. In other words, the “sacrifice of praise” reveals that the one bringing the sacrifice has a heart of worship. In addition to this, the fact that the worshipper could eat this sacrifice highlights the fact that by bringing the peace offering they would be having fellowship with Yahweh by enjoying a meal in Yahweh’s presence.^[37] This meal would exhibit “a renewed sense of fellowship with Yahweh and his people, an occasion to celebrate with gratitude.”^[38] The sacrifice of praise was therefore the culmination of the covenantal promise, that Yahweh’s presence would be with his people for their joy.^[39]

The reference in Ps 49 to the “sacrifice of praise” is therefore intentional given its purpose in the covenant. Rather than offering empty worship to Yahweh through heartless obedience to the law-covenant, worshippers ought to bring a “sacrifice of praise” because they should want to worship Yahweh from the heart and not simply perform outward actions (v. 14).^[40] In 49:8–15, Yahweh’s critique is of wrong motivation in sacrifice and his answer is that worshippers ought to offer a “sacrifice of praise” (v. 14).^[41] The psalmist’s point is that this particular sacrifice highlights the need for a new heart of worship in his audience. Likewise, the psalmist’s reference to paying vows to Yahweh and “calling” to Yahweh for help in trouble corresponds with the “sacrifice of praise,” since worshippers offered it after deliverance from danger (v. 15). The reference to the “sacrifice of praise,” then, is metaphorical in the sense that the psalmist intends to use this sacrifice to point to the greater issue of the need for worship from the heart.

3.4 Conclusion on the Role of Covenant in Ps 49

The psalmist’s critique of the sacrificial system and the covenant is not that the sacrifices are unnecessary (v. 8), but that worship in merely outward form is no worship at all. “The abuse of sacrifice, rather than its absolute worth, [is] emphatically condemned.”^[42] The “sacrifice of praise” (θυσία αἰνέσεως) is certainly a reference to the material physical sacrifice.^[43] The worshippers should express their inward praise and thanksgiving outwardly through the sacrifice. However, in this instance, the physical sacrifice is also being referenced as a metonymy. In other words, the “sacrifice of praise” in Ps 49 is physical since the law-covenant still stands but typological in that it emphasizes the heart. However, this critique of each Israelite’s heart in worship is also a critique of the covenant system itself––that the covenant cannot bring about the inward change it demands. What should be on the sinners’ lips are words of praise as they offer the sacrifice of praise, but instead they give lip service to the covenant while ignoring its requirements since their hearts are wicked.

4. Conclusion

The analysis above shows that the message of Ps 49 is primarily about the heart of those who worship Yahweh and live under the old covenant. Its structure and surrounding context give further support to recognizing this fact. In light of this overarching message, the “sacrifice of praise” (θυσία αἰνέσεως) in Ps 49:14, 23 is meant to invoke within its hearers a conviction that one should worship Yahweh with thanksgiving and praise from the heart and not just with the lips.