The major stress in the psalm [Psalm 54] is clearly on the powerful and effective Name of Yahweh. Yahweh may seem absent from the world, but those who invoke his Name with faith and courage will discover the reality of his awesome presence. Those who forget his Name and seek to disregard his will may experience the terrible recoil of their own wickedness, a recoil which is sustained by divine power. The message of the psalm is clear enough: the Name of Yahweh will not fail the suppliant in a time of crisis. The enemies will not prevail. Yahweh will make a necessary connection between act and consequence, and the power of ruthless foes will be turned back against themselves.

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 48.

Prayer for help (54:3–4). The prayer uses the vocative form in addressing God, which is characteristic of the laments. The distinctive element here is the prayer for deliverance by the name of Yahweh. The prayer presupposes a theology of the Name, which is an expression of the presence of God (for discussion see G. von Rad, Old Testament Theology, tr. D. M. G. Stalker [New York: Harper, 1962], I, 179–87 T. N. D. Mettinger, The Dethronement of Sabaoth: Studies in the Shem and Kabod Theologies, trans. F. H. Cryer, ConB, Old Testament Series 18 [Lund: Gleerup, 1982], 38–79). The Name carried something of the essential nature and power of God. To invoke his name was to invoke his presence. The Name theology is especially evident in the Deuteronomic writings. The Israelites were to worship at the place chosen by Yahweh where he would “put his name” (see Deut 12:5, 11, 21, passim; also Exod 20:24). The use of the Name to protect both the transcendence and presence of Yahweh is especially present in the Solomonic address to the people and prayer at the dedication of the temple (1 Kgs 8:1–66). Yahweh is repeatedly affirmed to be in heaven, but his powerful presence is invoked because his name is in the temple (see R. E. Clements, God and Temple [Philadelphia: Fortress Press, 1965], 90–99; for an overview of “name” in the Psalter, see H.-J. Kraus, Theology of the Psalms, trans. K. Crim [Minneapolis: Augsburg, 1979/86], 17–31).

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 46-47.

Ps 53 is a different version of the same psalm found in Ps 14. . . . Both psalms belong to the general genre of prophetic speech. . . . The course of religious history is replete with fools who have said “There is no God” and with even greater fools who have said “Lord, Lord,” but who have refused to do the will of God (cf. Matt 7:21–23). The divine judgment for them is “I never knew you; depart from me, you evildoers.” This psalm (with its mate, Ps 14) affirms God’s lordship over human destiny and seeks to encourage faithfulness by the genuine people of God.

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 40-43.

The words of v 6 bring to mind a major feature of Yahweh-war in the OT in that the decisive action is that of Yahweh and is not dependent on the strength and power of the Israelites. The panic and fear which Yahweh could spread among the enemy forces were far more deadly than the weapons of the Israelites.

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 42.

The contextual meaning of any word is most important.

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 33-34.

5.a. Selah is a scribal notation appearing in many psalms (71 times, plus 3 times in Habakkuk). The exact meaning is unsure, but it almost certainly indicated a pause in the reading of the text, despite ancient Jewish traditions that it meant “forever” or “everlasting.” The question of what the pause was for is much more difficult and has generated a plethora of answers (for convenient summaries and references, see Craigie, 76–77; A. A. Anderson, I, 48–49; M. D. Goulder, The Psalms of the Sons of Korah, JSOT SS 20 [Sheffield: JSOT Press, 1982], 102–4). The suggestions include bowing in prayer or prostration, probably with the recitation of liturgical sayings such as “forever,” “Yahweh is good,” or “for his loyal-love endures forever,” or a shout of “Hallelujah,” or some other appropriate expression. A refrain may have been sung or chanted, or the previous verse repeated, perhaps with a choir or the congregation joining the cantor. Goulder has argued for the meaning of a “cantillation” or “recitative,” in which the relevant section of a major tradition in Israel’s history would be recalled in prayer or in story (e.g., the cantillation of Josh 24 would be appropriate after Ps 44:8). We should remain open to the likelihood that the selah-pause was flexible, used in different ways in different psalms and on different occasions. In some psalms, the selah seems to mark off sections of the psalms into acceptable outlines; in others this does not seem to work well. The function of the selah as a poetic intensifier, at least in some cases, should be allowed. For the role of intensification in Hebrew poetry, see R. Alter, The Art of Biblical Poetry (New York: Basic Books, 1985), 62–84. Fairly frequently, the selah-pause seems to come just before a climactic statement or between such statements.

MARVIN TATE, PSALMS 51-100, VOLUME 20 (WORD BIBLICAL COMMENTARY), 33-34.

The fear that drives away from Jesus, which hinders the attention and the finishing of the duty, is not good; but that which generates awe, humility, faithfulness, and careful willingness, is pleasant to the Lord.

Wilhelmus à Brakel, Not To Be Ignored: Commentary on Revelation, Loc. 795.

For it is important that death be faced without delusions, without the false confidence that may arise from a life judged to be successful by human standards. If one perceives death correctly, from the perspective of wisdom, one may live life correctly, in the fear of the Lord.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 360-361.

Taken by itself, the content of Ps 49 may seem to be less than entirely positive and constructive: it contains some practical advice and destroys some dangerous delusions, but it does not seem to offer much more with respect to the issues involved. And yet it is important to read all the wisdom literature in the context of its most fundamental principle, which is that “the fear of the Lord is the beginning of wisdom” (Prov 1:7). The wisdom teacher in Ps 49 eliminates two possible kinds of human fear: the fear of foes in times of trial (v 6) and the fear that the wealthy have some kind of advantage in the face of death (v 17). The teacher eliminates those fears, without explicitly stating a more positive message; yet the positive message is clear in the whole tradition to which he belongs, that wisdom may be found in the fear, or reverence, of the Lord. That wisdom provides the meaning and purpose of living; that wisdom provides also acceptance and calm in the face of dying.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 360.

Psalm 45 is a superb example of what C. S. Lewis has called “second meanings in the Psalms” (Reflections on the Psalms, 101–15). The primary meaning of the psalm is clear; it is a wedding song, celebrating the marriage of a king to a princess. In its original sense and context, it is not in any sense a messianic psalm. And yet within the context of early Christianity (and in Judaism before that), it becomes a messianic psalm par excellence. The express evidence for the transition is to be found in Heb 1:8–9, where Ps 45:7–8 is quoted with explicit reference to Jesus Christ. But the “second meaning” extends to the whole psalm, not merely to the two verses quoted, and it develops further the way in which the OT’s portrayal of human love and marriage may become the basis of an allegory of Christ and the Church, the Groom and the Bride.

PETER C. CRAIGIE AND MARVIN TATE, PSALMS 1-50, VOLUME 19: SECOND EDITION (WORD BIBLICAL COMMENTARY), 340.