Verse 1

Save me, O God, by thy name,.... That is, by himself, by his power, and of his grace and goodness; the Lord's name is often used for himself. David in his distress applies to his God for salvation and deliverance, who only could give it; which was right; and his prayer was remarkably heard and answered: for when Saul came down upon the first discovery, and beset David and his men all around, just as he was about to seize the prey, tidings came to him of the invasion of the Philistines; which obliged him directly to quit his pursuit of David, and return in haste for the defence of his country, Sa1 23:26; and upon the second discovery, when Saul came again to take him, Saul was delivered into the hands of David, who could have took away his life if he would; but he only took his spear and cruse of water by his bolster, as a proof of his being in his power, Sa1 26:12. Of such avail is the effectual fervent prayer of a righteous man. This prayer is suitable enough to David's antitype and son, the Messiah; see Psa 69:1; and especially to sensible sinners; who, being made acquainted with, their lost and perishing condition, inquire the way of salvation; and finding it is not by works, but by Christ alone, apply in that way for it, and desire that God would save them by his Son; who is his name, in whom his name is, and whose name Jesus, a Saviour, is of God's giving; and this name is a strong tower, whither such souls, sensible of danger, flee and are safe; nor is there any other name in which salvation is, and which is therefore exceeding precious, and like ointment poured forth; see Exo 23:21. Or, "for thy name's sake" (h); for the sake of the glory of his divine perfections; which was displayed in the deliverance of David, and more abundantly in the salvation of lost sinners; such as the wisdom, power, faithfulness, justice, grace and mercy of God. Such a petition shows that man cannot save himself; that no creature, none but God can save him; and that a sensible sinner desires to be saved in such a way that God may be glorified; and judge me by thy strength; David, though innocent, had many charges laid against him; his enemies were lively and strong; he puts his cause into the hands of the Lord, his strong Redeemer, who was able to plead it thoroughly against those that strove with him; so Christ, his antitype, committed his cause to him that judgeth righteously, Pe1 2:23; and so should every believer. (h) "propter nomen tuum", Junius & Tremellius, Piscator, Gejerus, Amama, Michaelis.

Verse 2

Hear my prayer, O God,.... The psalmist first puts up his petitions, and then desires to be heard; his distress, and the fervency of his spirit, not suffering him to observe order; give ear to the words of my mouth; for the prayer which was conceived in his mind, and inwrought there by the Spirit of God, was expressed vocally.

Verse 3

For strangers are risen up against me,.... Meaning such as Doeg the Edomite, or Heathen soldiers, that Saul had hired and took into his army, who were aliens from the commonwealth of Israel; and such as these rose up against David's antitype, the Messiah, Psa 2:1, Act 4:27. Or rather the Ziphims, who were of his own nation, yea, of his own tribe, yet used him as barbarously as the very Heathens would have done, or worse; and who, though notwithstanding they were of Israel, might not be Israelites indeed, but strangers to an inward experience of divine and spiritual things: for men may be professors of religion, and yet be strangers to God in Christ, to Christ himself, and the way of salvation by him, and communion with him; to the Spirit of God, and the operations of his grace on the heart; to themselves, their own hearts, and their state and condition by nature; to the Gospel of Christ, and to the people of God; and these are sometimes the most violent persecutors of good and spiritual men; and oppressors seek after my soul; or "life" (i), to take it away; as did Saul and his army; who are "the mighty" or "strong ones" (k), as the word here used signifies; see Sa1 24:11; and as the Jewish sanhedrim, Scribes and Pharisees, sought after the soul or life of Christ, to take that away, as they did; they have not set God before them. They did not consider themselves as under the omniscient eye of God; they did not set his word before them, as the rule of their conduct, but cast it behind their backs; nor did they regard his providential mercies and layouts as a motive to engage them to obedience to him, but despised them; they had not the fear of God before their eyes, nor in their hearts, nor any concern for his glory; and therefore did the wicked things they did against his servant. Selah; on this word; see Gill on Psa 3:2. (i) "vitam meam", Junius & Tremellius, Michaelis. (k) "fortes", V. L. Pagninus, Musculus, Gejerus; "praepotentes", Vatablus.

Verse 4

Behold, God is mine helper,.... This being a matter of wonder to be helped in so extraordinary a manner, and a sure and certain case, and what was deserving the attention of others; for the encouragement of their faith and hope in like cases, a "behold" is prefixed unto it: and what is here said is true of David's son, the Messiah, and is expressed by him in much the same language, Isa 50:9; and of all the saints whom the Lord helps, as at first conversion, out of the pit wherein is no water, out of the horrible pit, the mire and clay of nature's darkness, ignorance, and unbelief; so out of all their afflictions and temptations, and out of the hands of all their enemies; he helps in the exercise of grace, and in the discharge of duty; and he helps to all mercies, temporal and spiritual, needful for them; which help is quick and present, seasonable and suitable, always sufficient; and is what they have reason to expect both from what he has said to them in promise, and from what he has done for them; the Lord is with them that uphold my soul; that ministered to his sustenance, as Abigail did, and that gathered to him and joined him, and exposed their lives in the defence of him; these the Lord was with, blessed, protected, and afforded them his gracious presence. Such there were with Christ; who followed him in the regeneration; who ministered to him of their substance, whom God rewarded in a way of grace; and he blesses them that bless his, and do good to them; they being the excellent in the earth, in whom is his delight, the apple of his eye, and his jewels. Or the sense is, that the Lord is he that upheld his soul; not only the chief of his upholders, but the only one: so R. Moses (l) interprets it, that he is the alone upholder, and is instead of all upholders, and answers to them all; who upheld his soul in life, and followed him with his goodness: as when God is said to be the first, and "with the last", the meaning is, that he is the first and the last, Isa 41:4; see Psa 118:7; so he upheld the soul of Christ in the wilderness, and in the garden, and on the cross; see Isa 42:1. And he upholds all his people in a providential way in their beings, and supplies them with all the necessaries of life; and, in a spiritual way, maintaining their spiritual life, supplying them with all grace, bearing them up under all trials, holding up their goings in his ways, and preserving them to the end. (l) Apud Aben Ezram in loc.

Verse 5

He shall reward evil unto mine enemies,.... That eyed him as Saul did; that observed his haunts, where he resorted, and who were with him, as the Ziphites did under Saul's direction; as the Word (m) here used for "enemies" signifies: the mischief they had devised for him, he believed, would be returned upon their own heads; the pit they digged they would fall into themselves; and the net they had spread for others their own feet would be taken in. This was true as of David's enemies, so of Christ's, the wicked Jews, who narrowly watched him to take every advantage against him; cut them off in thy truth; root and branch, as Saul, and his family, and his courtiers, quickly were, according to the truth of promises made to David, and of threatenings unto them. (m) "observatoribus meis", Junius & Tremellius, Piscator, Michaelis.

Verse 6

I will freely sacrifice unto thee,.... Not legal sacrifices; no, nor freewill offerings the law gives directions about, though the allusion is to them; but the freewill offerings of his mouth, Psa 119:108; the sacrifices of praise and thanksgiving, on account of help, salvation, and deliverance, as appears from the following clause; which he determines to offer, not by constraint, but willingly; not by force, but of a ready mind; freely, and with all his heart. The sacrifice of his antitype is himself, his soul and body, as in union with his divine Person; and this was offered up to God, against whom man has sinned, and whose justice must be satisfied; and this was done freely and voluntarily; he gave himself an offering; he laid down his life of himself, and that for sinners. The sacrifices of his people are their prayers and praises, their acts of beneficence, and the presentation of their souls and bodies in divine service; all which they do freely, under the influence of divine grace; I will praise thy name, O Lord; which explains what is meant by sacrificing: this is what is due to the Lord, and comely in his people; for it is good; either the name of God; and therefore to be praised. He himself is good, as, he is, both in a way of providence and of grace; and it is good, both pleasantly and profitably good, to sing praises to him, Psa 147:1.

Verse 7

For he hath delivered me out of all trouble,.... As he desired, Sa1 26:24; that is, out of all his present trouble; not that he had no more afterwards; for as soon as one trouble is gone, generally speaking, another comes; but as God delivered him out of his present distress, so he believed he would deliver him out of all his afflictions in future times; and mine eye hath seen his desire upon mine enemies: or revenge, as the Targum supplies it; not that he delighted in the destruction of his enemies, but in the justice of God glorified thereby, and in the goodness of God to him, in delivering him from them; see Rev 18:20. Next: Psalms Chapter 55

Verse 1

(Heb.: 54:3-5) This short song is divided into two parts by Sela The first half prays for help and answer. The Name of God is the manifestation of His nature, which has mercy as its central point (for the Name of God is טּוב, v. 8, Ps 52:11), so that בּשׁמך (which is here the parallel word to בּגבוּרתך) is consequently equivalent to בּחסדּך. The obtaining of right for any one (דּין like שׁפט, Psa 7:9, and frequently, עשׂה דּין, Psa 9:5) is attributed to the all-conquering might of God, which is only one side of the divine Name, i.e., of the divine nature which manifests itself in the diversity of its attributes. האזין (Psa 54:4) is construed with ל (cf. אל, Psa 87:2) like הטּה אזן, Psa 78:1. The Targum, misled by Psa 86:14, reads זרים instead of זרים in Psa 54:5. The inscription leads one to think of the Ziphites in particular in connection with "strangers" and "violent men." The two words in most instances denote foreign enemies, Isa 25:2., Psa 29:5; Eze 31:12; but זר is also a stranger in the widest sense, regulated in each instance according to the opposite, e.g., the non-priest, Lev 22:10; and one's fellow-countrymen can also turn out to be עריצים, Jer 15:21. The Ziphites, although Judaeans like David, might be called "strangers," because they had taken the side against David; and "violent men," because they pledged themselves to seize and deliver him up. Under other circumstances this might have been their duty as subjects. In this instance, however, it was godlessness, as Psa 54:5 (cf. Psa 86:14) says. Any one at that time in Israel who feared God more than man, could not lend himself to be made a tool of Saul's blind fury. God had already manifestly enough acknowledged David.

Verse 4

(Heb.: 54:6-9) In this second half, the poet, in the certainty of being heard, rejoices in help, and makes a vow of thanksgiving. The בּ of בּסמכי is not meant to imply that God is one out of many who upheld his threatened life; but rather that He comes within the category of such, and fills it up in Himself alone, cf. Psa 118:7; and for the origin of this Beth essentiae, Psa 99:6, Jdg 11:35. In Psa 54:7 the Kerמ merits the preference over the Chethמb (evil shall "revert" to my spies), which would at least require על instead of ל (cf. Psa 7:17). Concerning שׁררי, vid., on Psa 27:11. In the rapid transition to invocation in Psa 54:7 the end of the Psalm announces itself. The truth of God is not described as an instrumental agent of the cutting off, but as an impelling cause. It is the same Beth as in the expression בּנדבה (Num 15:3): by or out of free impulse. These free-will sacrifices are not spiritual here in opposition to the ritual sacrifices (Psa 50:14), but ritual as an outward representation of the spiritual. The subject of הצּילני is the Name of God; the post-biblical language, following Lev 24:11, calls God straightway השּׁם, and passages like Isa 30:27 and the one before us come very near to this usage. The praeterites mention the ground of the thanksgiving. What David now still hopes for will then lie behind him in the past. The closing line, v. 9b, recalls Psa 35:21, cf. Psa 59:11; Psa 92:12; the invoking of the curse upon his enemies in v. 8 recalls Psa 17:13; Psa 56:8; Psa 59:12.; and the vow of thanksgiving in v. 8 recalls Psa 22:26; Psa 35:18; Psa 40:10.

Verse 1

We may observe here, 1. The great distress that David was now in, which the title gives an account of. The Ziphim came of their own accord, and informed Saul where David was, with a promise to deliver him into his hand. One would have thought that when David had retired into the country he would not be pursued, into a desert country he would not be discovered, and into his own country he would not be betrayed; and yet it seems he was. Never let a good man expect to be safe an easy till he comes to heaven. How treacherous, how officious, were these Ziphim! It is well that God is faithful, for men are not to be trusted, Mic 7:5. 2. His prayer to God for succour and deliverance, Psa 54:1, Psa 54:2. He appeals to God's strength, by which he was able to help him, and to his name, by which he was engaged to help him, and begs he would save him from his enemies and judge him, that is, plead his cause and judge for him. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and those he makes his refuge and confidence. This would be the effectual answer of his prayers (Psa 54:2), which even in his flight, when he had not opportunity for solemn address to God, he was ever and anon lifting up to heaven: Hear my prayer, which comes from my heart, and give ear to the words of my mouth. 3. His plea, which is taken from the character of his enemies, Psa 54:3. (1.) They are strangers; such were the Ziphites, unworthy the name of Israelites. "They have used me more basely and barbarously than the Philistines themselves would have done." The worst treatment may be expected from those who, having broken through the bonds of relation and alliance, make themselves strangers. (2.) They are oppressors; such was Saul, who, as a king, should have used his power for the protection of all his good subjects, but abused it for their destruction. Nothing is so grievous as oppression in the seat of judgment, Ecc 3:16. Paul's greatest perils were by his own countrymen and by false brethren (Co2 11:26), and so were David's. (3.) They were very formidable and threatening; they not only hated him and wished him ill, but they rose up against him in a body, joining their power to do him a mischief. (4.) They were very spiteful and malicious: They seek after my soul; they hunt for the precious life; no less will satisfy them. We may, in faith, pray that God would not by his providence give success, lest it should look like giving countenance, to such cruel bloody men. (5.) They were very profane and atheistical, and, for this reason, he thought God was concerned in honour to appear against them: They have not set God before them, that is, they have quite cast off the thoughts of God; they do not consider that his eye is upon them, that, in fighting against his people, they fight against him, nor have they any dread of the certain fatal consequences of such an unequal engagement. Note, From those who do not set God before them no good is to be expected; nay, what wickedness will not such men be guilty of? What bonds of nature, or friendship, or gratitude, or covenant, will hold those that have broken through the fear of God? Selah - Mark this. Let us all be sure to set God before us at all times; for, if we do not we are in danger of becoming desperate.

Verse 4

We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable. I. He was sure that he had God on his side, that God took his part (Psa 54:4); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Psa 118:7, "The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him. II. God taking part with him, he doubted not but his enemies should both flee and fall before him (Psa 54:5): "He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost. III. He promises to give thanks to God for all the experiences he had had of his goodness to him (Psa 54:6): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: "I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Psa 92:1); therefore I will praise thy name." IV. He speaks of his deliverance as a thing done (Psa 54:7): I will praise thy name, and say, "He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance - He has delivered me from all trouble; and a deliverance to his heart's content - My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, Sa1 23:27, Sa1 23:28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: "He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), Ti2 4:17, Ti2 4:18, He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.

Verse 1

Ps 54 In this individual lament, occasioned by violent and godless people (54:3), the psalmist turns to God in prayer and maintains his focus on God’s help (54:4). He prays for God to save him from evil and to judge his enemies (54:5, 7).

54:title This psalm refers to the account of 1 Sam 23:19-20, when the Ziphites were bent on violence.

Verse 3

54:3 The strangers were alienated from the covenant community (see 109:11; Prov 5:10). • Proud and violent people hold no regard for God or for other people (see Pss 35:11, 25; 86:14; Prov 11:16).

Verse 6

54:6-7 In anticipation of God’s response, the mood of the psalm changes from gloom to thanksgiving.

54:6 A voluntary offering is a sacrifice of praise. Sacrifices of praise are the kind of offering God most desires (see Ps 50:14-15, 23).