Psalms 85

Psalms 85:1

Introduction

The content of this psalm is largely the same as the content of Psalm 14. One notable difference is that where Psalms 14 has the name “LORD”, that name has been changed to “God” in Psalms 53. “LORD” is the translation of Yahweh, the name of God as the God of the covenant with His people. In both psalms God is called by different names: in Psalms 14 4 times Yahweh and 3 times Elohim; in Psalms 53 0 times Yahweh and 7 times Elohim.

In Psalms 53, the existence of God, the translation of Elohim, that is God as the Creator and Sustainer of the universe and the God of all people, is denied. What is said of the single person Doeg in Psalms 52 applies, according to Psalms 53, to all people.

There Is No One Who Does Good

For “for the choir director” (Psalms 53:1a) see at Psalms 4:1.

It is a psalm “according to Mahalath”. It is probably the type of melody of this psalm. The tone is in minor and miserable. This expression occurs one more time, in the heading of Psalm 88 (Psalms 88:1). It is believed that the word mahalath is derived from a word for “sickness”. This is also quite consistent with the content of the psalm, which describes the sickly and miserable condition of the end time, the great tribulation. It is the fulness of the sin of humanity and the reason for God to intervene (cf. Acts 12:21-23).

This psalm is again “a Maskil of David”. Psalms 14 gives us the principles of sin (Psalms 14:1). Here in Psalms 53 it is a maskil-psalm, that is, instruction from and for the wise, the maskilim. This instruction is about the major characteristic of the antichrist, the man of sin, namely, denying the Creator-God, Elohim. Here the principles of Psalm 14 are applied to the antichrist and taught to the maskilim. The antichrist is here called the fool (Psalms 53:1b). However, the spirit of antichrist is already blowing in the evolutionists and modern theologians who deny the Creator.

For “a Maskil” see at Psalms 52:1 and Psalms 32:1.

David not only knows what the fool is saying, he also knows where he is saying it from (Psalms 53:1b). Through the teaching of God, he knows that the fool has “said in his heart“ that there is no God. The fool is an ungodly one. He is not an atheist, but one who consciously disregards God in his life. He deliberately ignores God as not of interest. The antichrist is the fool in this psalm, for he has cast God aside and declared himself to be God (2 Thessalonians 2:3b-4).

The heart is the source of all thoughts, which are worked out in life. “The fool” is not necessarily a stupid person. On the contrary, he can be very intelligent. Yet God calls such a person a fool because he denies in his heart the existence of God. It is a willful disregard of His existence.

He willfully refuses to acknowledge the truth of God’s existence because he hates the thought that there is a God Who knows him and to Whom he is accountable (cf. John 3:20). It is the opposite of the beginning of wisdom, which is the fear of God (Proverbs 1:7), by which the wise person takes God into account in everything. The fool lacks the slightest trace of wisdom.

Next, David describes the result of ignoring the existence of God. People who ignore the existence of God “are corrupt”. They also commit “abominable injustice”. They cannot do otherwise, for they despise the source of good, the source that as the only one is good and gives good. They have no other frame of reference than their own depraved heart. The Lord Jesus tells what all comes from such a heart (Matthew 15:19).

This is true of every human being. There is really “no one who does good”. The issue is not the tendency to do evil, but the impossibility to do good. Atheism, the denial of the existence of God, is not an innocent mistake, but an open and horrible sin. No excuse can be conceived that God can accept as an excuse.

God informed David that He has “looked down from heaven upon the sons of men to see if there is anyone who understands, who seeks after God” (Psalms 53:2). Man may shut God out, but God does not forget man. He is always looking down on man to see if there is anyone wise enough to seek Him.

It is a great folly of man to think that by his denial of God there is no God either. From His exalted dwelling place, God perceives everything that man thinks and does. We must learn to see everything from above, from the viewpoint of heaven, the place where God dwells. His assessment is perfectly pure, without clouding by earthly relationships or circumstances.

God has had to observe that “every one of them has turned aside” (Psalms 53:3). This has been done by every one personally. Every one has gone his own way, a way apart from God, with his back to God (Isaiah 53:6a). The common result is that they “together have become corrupt”.

The word for “corrupt” is the word used for “turned sour”, as can happen with milk. Milk is there to be drunk. If that does not happen and is left, it becomes sour. It is then no longer drinkable and must be thrown away. So it is with people who do not use their life for the purpose for which God has given it, which is to serve and glorify Him. That life is corrupt.

The conclusion is a confirmation of what has already been said in Psalms 53:1 that there is no one who does good. By adding that there is “not even one”, it leaves no room for an exception. The judgment is general. It does not concern only the person of Psa 53:1, but it applies to every man, whoever he may be. It is the death sentence of the human race, of humanity fallen into sin as a whole. Is there no escape? Yes, thankfully there is. Those who take refuge in God are saved from this situation.

Psalms 85:2

Introduction

The content of this psalm is largely the same as the content of Psalm 14. One notable difference is that where Psalms 14 has the name “LORD”, that name has been changed to “God” in Psalms 53. “LORD” is the translation of Yahweh, the name of God as the God of the covenant with His people. In both psalms God is called by different names: in Psalms 14 4 times Yahweh and 3 times Elohim; in Psalms 53 0 times Yahweh and 7 times Elohim.

In Psalms 53, the existence of God, the translation of Elohim, that is God as the Creator and Sustainer of the universe and the God of all people, is denied. What is said of the single person Doeg in Psalms 52 applies, according to Psalms 53, to all people.

There Is No One Who Does Good

For “for the choir director” (Psalms 53:1a) see at Psalms 4:1.

It is a psalm “according to Mahalath”. It is probably the type of melody of this psalm. The tone is in minor and miserable. This expression occurs one more time, in the heading of Psalm 88 (Psalms 88:1). It is believed that the word mahalath is derived from a word for “sickness”. This is also quite consistent with the content of the psalm, which describes the sickly and miserable condition of the end time, the great tribulation. It is the fulness of the sin of humanity and the reason for God to intervene (cf. Acts 12:21-23).

This psalm is again “a Maskil of David”. Psalms 14 gives us the principles of sin (Psalms 14:1). Here in Psalms 53 it is a maskil-psalm, that is, instruction from and for the wise, the maskilim. This instruction is about the major characteristic of the antichrist, the man of sin, namely, denying the Creator-God, Elohim. Here the principles of Psalm 14 are applied to the antichrist and taught to the maskilim. The antichrist is here called the fool (Psalms 53:1b). However, the spirit of antichrist is already blowing in the evolutionists and modern theologians who deny the Creator.

For “a Maskil” see at Psalms 52:1 and Psalms 32:1.

David not only knows what the fool is saying, he also knows where he is saying it from (Psalms 53:1b). Through the teaching of God, he knows that the fool has “said in his heart“ that there is no God. The fool is an ungodly one. He is not an atheist, but one who consciously disregards God in his life. He deliberately ignores God as not of interest. The antichrist is the fool in this psalm, for he has cast God aside and declared himself to be God (2 Thessalonians 2:3b-4).

The heart is the source of all thoughts, which are worked out in life. “The fool” is not necessarily a stupid person. On the contrary, he can be very intelligent. Yet God calls such a person a fool because he denies in his heart the existence of God. It is a willful disregard of His existence.

He willfully refuses to acknowledge the truth of God’s existence because he hates the thought that there is a God Who knows him and to Whom he is accountable (cf. John 3:20). It is the opposite of the beginning of wisdom, which is the fear of God (Proverbs 1:7), by which the wise person takes God into account in everything. The fool lacks the slightest trace of wisdom.

Next, David describes the result of ignoring the existence of God. People who ignore the existence of God “are corrupt”. They also commit “abominable injustice”. They cannot do otherwise, for they despise the source of good, the source that as the only one is good and gives good. They have no other frame of reference than their own depraved heart. The Lord Jesus tells what all comes from such a heart (Matthew 15:19).

This is true of every human being. There is really “no one who does good”. The issue is not the tendency to do evil, but the impossibility to do good. Atheism, the denial of the existence of God, is not an innocent mistake, but an open and horrible sin. No excuse can be conceived that God can accept as an excuse.

God informed David that He has “looked down from heaven upon the sons of men to see if there is anyone who understands, who seeks after God” (Psalms 53:2). Man may shut God out, but God does not forget man. He is always looking down on man to see if there is anyone wise enough to seek Him.

It is a great folly of man to think that by his denial of God there is no God either. From His exalted dwelling place, God perceives everything that man thinks and does. We must learn to see everything from above, from the viewpoint of heaven, the place where God dwells. His assessment is perfectly pure, without clouding by earthly relationships or circumstances.

God has had to observe that “every one of them has turned aside” (Psalms 53:3). This has been done by every one personally. Every one has gone his own way, a way apart from God, with his back to God (Isaiah 53:6a). The common result is that they “together have become corrupt”.

The word for “corrupt” is the word used for “turned sour”, as can happen with milk. Milk is there to be drunk. If that does not happen and is left, it becomes sour. It is then no longer drinkable and must be thrown away. So it is with people who do not use their life for the purpose for which God has given it, which is to serve and glorify Him. That life is corrupt.

The conclusion is a confirmation of what has already been said in Psalms 53:1 that there is no one who does good. By adding that there is “not even one”, it leaves no room for an exception. The judgment is general. It does not concern only the person of Psa 53:1, but it applies to every man, whoever he may be. It is the death sentence of the human race, of humanity fallen into sin as a whole. Is there no escape? Yes, thankfully there is. Those who take refuge in God are saved from this situation.

Psalms 85:3

Introduction

The content of this psalm is largely the same as the content of Psalm 14. One notable difference is that where Psalms 14 has the name “LORD”, that name has been changed to “God” in Psalms 53. “LORD” is the translation of Yahweh, the name of God as the God of the covenant with His people. In both psalms God is called by different names: in Psalms 14 4 times Yahweh and 3 times Elohim; in Psalms 53 0 times Yahweh and 7 times Elohim.

In Psalms 53, the existence of God, the translation of Elohim, that is God as the Creator and Sustainer of the universe and the God of all people, is denied. What is said of the single person Doeg in Psalms 52 applies, according to Psalms 53, to all people.

There Is No One Who Does Good

For “for the choir director” (Psalms 53:1a) see at Psalms 4:1.

It is a psalm “according to Mahalath”. It is probably the type of melody of this psalm. The tone is in minor and miserable. This expression occurs one more time, in the heading of Psalm 88 (Psalms 88:1). It is believed that the word mahalath is derived from a word for “sickness”. This is also quite consistent with the content of the psalm, which describes the sickly and miserable condition of the end time, the great tribulation. It is the fulness of the sin of humanity and the reason for God to intervene (cf. Acts 12:21-23).

This psalm is again “a Maskil of David”. Psalms 14 gives us the principles of sin (Psalms 14:1). Here in Psalms 53 it is a maskil-psalm, that is, instruction from and for the wise, the maskilim. This instruction is about the major characteristic of the antichrist, the man of sin, namely, denying the Creator-God, Elohim. Here the principles of Psalm 14 are applied to the antichrist and taught to the maskilim. The antichrist is here called the fool (Psalms 53:1b). However, the spirit of antichrist is already blowing in the evolutionists and modern theologians who deny the Creator.

For “a Maskil” see at Psalms 52:1 and Psalms 32:1.

David not only knows what the fool is saying, he also knows where he is saying it from (Psalms 53:1b). Through the teaching of God, he knows that the fool has “said in his heart“ that there is no God. The fool is an ungodly one. He is not an atheist, but one who consciously disregards God in his life. He deliberately ignores God as not of interest. The antichrist is the fool in this psalm, for he has cast God aside and declared himself to be God (2 Thessalonians 2:3b-4).

The heart is the source of all thoughts, which are worked out in life. “The fool” is not necessarily a stupid person. On the contrary, he can be very intelligent. Yet God calls such a person a fool because he denies in his heart the existence of God. It is a willful disregard of His existence.

He willfully refuses to acknowledge the truth of God’s existence because he hates the thought that there is a God Who knows him and to Whom he is accountable (cf. John 3:20). It is the opposite of the beginning of wisdom, which is the fear of God (Proverbs 1:7), by which the wise person takes God into account in everything. The fool lacks the slightest trace of wisdom.

Next, David describes the result of ignoring the existence of God. People who ignore the existence of God “are corrupt”. They also commit “abominable injustice”. They cannot do otherwise, for they despise the source of good, the source that as the only one is good and gives good. They have no other frame of reference than their own depraved heart. The Lord Jesus tells what all comes from such a heart (Matthew 15:19).

This is true of every human being. There is really “no one who does good”. The issue is not the tendency to do evil, but the impossibility to do good. Atheism, the denial of the existence of God, is not an innocent mistake, but an open and horrible sin. No excuse can be conceived that God can accept as an excuse.

God informed David that He has “looked down from heaven upon the sons of men to see if there is anyone who understands, who seeks after God” (Psalms 53:2). Man may shut God out, but God does not forget man. He is always looking down on man to see if there is anyone wise enough to seek Him.

It is a great folly of man to think that by his denial of God there is no God either. From His exalted dwelling place, God perceives everything that man thinks and does. We must learn to see everything from above, from the viewpoint of heaven, the place where God dwells. His assessment is perfectly pure, without clouding by earthly relationships or circumstances.

God has had to observe that “every one of them has turned aside” (Psalms 53:3). This has been done by every one personally. Every one has gone his own way, a way apart from God, with his back to God (Isaiah 53:6a). The common result is that they “together have become corrupt”.

The word for “corrupt” is the word used for “turned sour”, as can happen with milk. Milk is there to be drunk. If that does not happen and is left, it becomes sour. It is then no longer drinkable and must be thrown away. So it is with people who do not use their life for the purpose for which God has given it, which is to serve and glorify Him. That life is corrupt.

The conclusion is a confirmation of what has already been said in Psalms 53:1 that there is no one who does good. By adding that there is “not even one”, it leaves no room for an exception. The judgment is general. It does not concern only the person of Psa 53:1, but it applies to every man, whoever he may be. It is the death sentence of the human race, of humanity fallen into sin as a whole. Is there no escape? Yes, thankfully there is. Those who take refuge in God are saved from this situation.

Psalms 85:4

Rejected by God

Having observed fallen humanity, David now moves on to speak of God’s people in the midst of that fallen humanity. In amazement, he wonders about the knowledge of those “who eat up My people” (Psalms 53:4). It seems as if these people, who have no knowledge of God and therefore no knowledge of those who are associated with Him, can do as they please, targeting in particular David’s “people”, which are God’s godly ones.

The fools gorge on his people, who they eat as if they were eating bread. It should not surprise us that these wicked people act this way. They are people who do not have the slightest connection to God. They do not call upon Him, for He does not exist for them. Therefore they behave even worse than beasts, for these still cry out to God when they are hungry and God hears them. But these wicked people do not need Him because they trust in their wealth (cf. Proverbs 18:11).

Then David points to the fear that controls them as a result of God’s judgment (Psalms 53:5). This is a second difference from Psalms 14. We find in this verse God’s judgment on the enemies of God’s people at the end of the great tribulation. This is also instruction for the understanding, the maskilim.

Those who say they have no fear of God are therefore not without fear. They are “through fear of death … subject to slavery all their lives” (cf. Hebrews 2:15). For all their snobbery and boasting of their wealth and so-called wisdom, they are “in great fear [where] no fear had been” (cf. Leviticus 26:36; Job 15:21; Proverbs 28:1a). He describes it as if they were already wandering in fear. By faith, he actually sees where things are heading with these pruners and boasters.

David sees a battlefield before him with the limbs of the assailants lying there scattered by God (cf. Isaiah 66:24; Ezekiel 39:11-15). They are not buried, whereby they are “put to shame” by God (cf. Isaiah 14:19-20).

Psalms 85:5

Rejected by God

Having observed fallen humanity, David now moves on to speak of God’s people in the midst of that fallen humanity. In amazement, he wonders about the knowledge of those “who eat up My people” (Psalms 53:4). It seems as if these people, who have no knowledge of God and therefore no knowledge of those who are associated with Him, can do as they please, targeting in particular David’s “people”, which are God’s godly ones.

The fools gorge on his people, who they eat as if they were eating bread. It should not surprise us that these wicked people act this way. They are people who do not have the slightest connection to God. They do not call upon Him, for He does not exist for them. Therefore they behave even worse than beasts, for these still cry out to God when they are hungry and God hears them. But these wicked people do not need Him because they trust in their wealth (cf. Proverbs 18:11).

Then David points to the fear that controls them as a result of God’s judgment (Psalms 53:5). This is a second difference from Psalms 14. We find in this verse God’s judgment on the enemies of God’s people at the end of the great tribulation. This is also instruction for the understanding, the maskilim.

Those who say they have no fear of God are therefore not without fear. They are “through fear of death … subject to slavery all their lives” (cf. Hebrews 2:15). For all their snobbery and boasting of their wealth and so-called wisdom, they are “in great fear [where] no fear had been” (cf. Leviticus 26:36; Job 15:21; Proverbs 28:1a). He describes it as if they were already wandering in fear. By faith, he actually sees where things are heading with these pruners and boasters.

David sees a battlefield before him with the limbs of the assailants lying there scattered by God (cf. Isaiah 66:24; Ezekiel 39:11-15). They are not buried, whereby they are “put to shame” by God (cf. Isaiah 14:19-20).

Psalms 85:6

Longing for Salvation

The righteous hopes in God for the complete salvation of Israel. For this he looks to Zion, the dwelling place of God. From there salvation must come. The complete salvation means both the deliverance of the oppressed people and the return of the captives of God’s people from the dispersion.

Then the entire people will be blessed, which will be to the joy of Jacob and to the joy of Israel. The name Jacob reminds us of the promises of God that He made to Jacob and that He will fulfill, despite the unfaithfulness that Jacob often showed. The name Israel reminds us of what God has made of Jacob, of the position and privileges He has given him.

Psalms 85:8

Salvation by God’s Name

For “for the choir director; on stringed instruments” (Psalms 54:1a) see at Psalms 4:1.

For “a Maskil” see at Psalms 32:1.

This psalm is “a Maskil of David”. It is an instruction, a maskil, for the wise, the maskilim. When the remnant has fled abroad, the strangers (Psalms 54:3a), represented in the Ziphites, who are a picture of the surrounding nations, will betray them to the violent men (Psalms 54:3b), represented in Saul, who is a picture of the antichrist, and his followers. Psalms 54 instructs the remnant to pray to God and put their trust in Him Who will deliver them.

We read here the occasion for the writing of this psalm. This is one of fourteen psalms that mention in the heading the occasion of their writing (Psalms 3:1; Psalms 7:1; Psalms 18:1; Psalms 30:1; Psalms 34:1; Psalms 51:1; Psalms 52:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 59:1; Psalms 60:1; Psalms 63:1; Psalms 142:1). During the time that David was fleeing from Saul, the Ziphites twice reported to Saul where David was hiding (1 Samuel 23:19; 1 Samuel 26:1). This betrayal is the occasion for this psalm.

Much of this psalm is applicable to us, who also suffer from what people do to us because we belong to Christ. We can think especially of all believers who are persecuted because of their faith, such as in North Korea, China, and islamic countries.

David asks God to save him from his enemies by His Name (Psalms 54:1b).The “Name” stands for all that God is, for His Being and all His attributes. One of those attributes is His power to exercise justice. David asks if God will vindicate him by His power. Prophetically, it is the language of the believing remnant in the end time when they are oppressed by the self-willed, false king, the antichrist.

David addresses God, not the LORD. He does not do so until the end of the psalm, when the covenant faithfulness of the LORD has been demonstrated (Psalms 54:6). Now the point is that God demonstrates His power toward hostile people. His enemies do not seek direct confrontation with David, but act with cunning treachery.

When David hears about it (1 Samuel 23:25; 1 Samuel 26:3-4), he does not confront the enemies in his own strength, but appeals to the power of God. His enemies don’t notice this, but David does all the more. He knows he is in his right and he asks God to demonstrate that to his enemies by means of His power.

After David has come directly to God with his need in Psalms 54:1b, he then asks God to hear his prayer (Psalms 54:2). His prayer consists of “the words of my mouth”. He makes known to God in clear words what his need is and what he would like God to do. Likewise, we too may make our need known to God by means of our words (cf. Philippians 4:6).

Then David describes what troubles him, what his need is (Psalms 54:3). There are “strangers” who have risen against him and want to kill him. “Strangers” means those who do not belong to Israel, the nations. The Ziphites are a type, an example. They are inhabitants of the wilderness Ziph, possibly Israelites, possibly also Canaanites, who are unknown to David (strangers). In any case they prophetically represent the nations.

These strangers want to kill David. They are focused on him as on a criminal and not on God, they do not keep God in mind and do not consider His authority at all. If they did, they would see David the way God sees him. But He is not before their eyes, they don’t have Him in mind, nor His power and His righteousness. The believer, David, the remnant, does (Psalms 16:8).

Psalms 85:9

Salvation by God’s Name

For “for the choir director; on stringed instruments” (Psalms 54:1a) see at Psalms 4:1.

For “a Maskil” see at Psalms 32:1.

This psalm is “a Maskil of David”. It is an instruction, a maskil, for the wise, the maskilim. When the remnant has fled abroad, the strangers (Psalms 54:3a), represented in the Ziphites, who are a picture of the surrounding nations, will betray them to the violent men (Psalms 54:3b), represented in Saul, who is a picture of the antichrist, and his followers. Psalms 54 instructs the remnant to pray to God and put their trust in Him Who will deliver them.

We read here the occasion for the writing of this psalm. This is one of fourteen psalms that mention in the heading the occasion of their writing (Psalms 3:1; Psalms 7:1; Psalms 18:1; Psalms 30:1; Psalms 34:1; Psalms 51:1; Psalms 52:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 59:1; Psalms 60:1; Psalms 63:1; Psalms 142:1). During the time that David was fleeing from Saul, the Ziphites twice reported to Saul where David was hiding (1 Samuel 23:19; 1 Samuel 26:1). This betrayal is the occasion for this psalm.

Much of this psalm is applicable to us, who also suffer from what people do to us because we belong to Christ. We can think especially of all believers who are persecuted because of their faith, such as in North Korea, China, and islamic countries.

David asks God to save him from his enemies by His Name (Psalms 54:1b).The “Name” stands for all that God is, for His Being and all His attributes. One of those attributes is His power to exercise justice. David asks if God will vindicate him by His power. Prophetically, it is the language of the believing remnant in the end time when they are oppressed by the self-willed, false king, the antichrist.

David addresses God, not the LORD. He does not do so until the end of the psalm, when the covenant faithfulness of the LORD has been demonstrated (Psalms 54:6). Now the point is that God demonstrates His power toward hostile people. His enemies do not seek direct confrontation with David, but act with cunning treachery.

When David hears about it (1 Samuel 23:25; 1 Samuel 26:3-4), he does not confront the enemies in his own strength, but appeals to the power of God. His enemies don’t notice this, but David does all the more. He knows he is in his right and he asks God to demonstrate that to his enemies by means of His power.

After David has come directly to God with his need in Psalms 54:1b, he then asks God to hear his prayer (Psalms 54:2). His prayer consists of “the words of my mouth”. He makes known to God in clear words what his need is and what he would like God to do. Likewise, we too may make our need known to God by means of our words (cf. Philippians 4:6).

Then David describes what troubles him, what his need is (Psalms 54:3). There are “strangers” who have risen against him and want to kill him. “Strangers” means those who do not belong to Israel, the nations. The Ziphites are a type, an example. They are inhabitants of the wilderness Ziph, possibly Israelites, possibly also Canaanites, who are unknown to David (strangers). In any case they prophetically represent the nations.

These strangers want to kill David. They are focused on him as on a criminal and not on God, they do not keep God in mind and do not consider His authority at all. If they did, they would see David the way God sees him. But He is not before their eyes, they don’t have Him in mind, nor His power and His righteousness. The believer, David, the remnant, does (Psalms 16:8).

Psalms 85:10

Salvation by God’s Name

For “for the choir director; on stringed instruments” (Psalms 54:1a) see at Psalms 4:1.

For “a Maskil” see at Psalms 32:1.

This psalm is “a Maskil of David”. It is an instruction, a maskil, for the wise, the maskilim. When the remnant has fled abroad, the strangers (Psalms 54:3a), represented in the Ziphites, who are a picture of the surrounding nations, will betray them to the violent men (Psalms 54:3b), represented in Saul, who is a picture of the antichrist, and his followers. Psalms 54 instructs the remnant to pray to God and put their trust in Him Who will deliver them.

We read here the occasion for the writing of this psalm. This is one of fourteen psalms that mention in the heading the occasion of their writing (Psalms 3:1; Psalms 7:1; Psalms 18:1; Psalms 30:1; Psalms 34:1; Psalms 51:1; Psalms 52:1; Psalms 54:1; Psalms 56:1; Psalms 57:1; Psalms 59:1; Psalms 60:1; Psalms 63:1; Psalms 142:1). During the time that David was fleeing from Saul, the Ziphites twice reported to Saul where David was hiding (1 Samuel 23:19; 1 Samuel 26:1). This betrayal is the occasion for this psalm.

Much of this psalm is applicable to us, who also suffer from what people do to us because we belong to Christ. We can think especially of all believers who are persecuted because of their faith, such as in North Korea, China, and islamic countries.

David asks God to save him from his enemies by His Name (Psalms 54:1b).The “Name” stands for all that God is, for His Being and all His attributes. One of those attributes is His power to exercise justice. David asks if God will vindicate him by His power. Prophetically, it is the language of the believing remnant in the end time when they are oppressed by the self-willed, false king, the antichrist.

David addresses God, not the LORD. He does not do so until the end of the psalm, when the covenant faithfulness of the LORD has been demonstrated (Psalms 54:6). Now the point is that God demonstrates His power toward hostile people. His enemies do not seek direct confrontation with David, but act with cunning treachery.

When David hears about it (1 Samuel 23:25; 1 Samuel 26:3-4), he does not confront the enemies in his own strength, but appeals to the power of God. His enemies don’t notice this, but David does all the more. He knows he is in his right and he asks God to demonstrate that to his enemies by means of His power.

After David has come directly to God with his need in Psalms 54:1b, he then asks God to hear his prayer (Psalms 54:2). His prayer consists of “the words of my mouth”. He makes known to God in clear words what his need is and what he would like God to do. Likewise, we too may make our need known to God by means of our words (cf. Philippians 4:6).

Then David describes what troubles him, what his need is (Psalms 54:3). There are “strangers” who have risen against him and want to kill him. “Strangers” means those who do not belong to Israel, the nations. The Ziphites are a type, an example. They are inhabitants of the wilderness Ziph, possibly Israelites, possibly also Canaanites, who are unknown to David (strangers). In any case they prophetically represent the nations.

These strangers want to kill David. They are focused on him as on a criminal and not on God, they do not keep God in mind and do not consider His authority at all. If they did, they would see David the way God sees him. But He is not before their eyes, they don’t have Him in mind, nor His power and His righteousness. The believer, David, the remnant, does (Psalms 16:8).

Psalms 85:11

God Is Helper

Then David turns his gaze away from the people who are after him and, with an emphatic “behold”, turns his eyes with confidence to God (Psalms 54:4). God is his Helper. He has often experienced that and he is counting on it again now. He knows that “the Lord”, that is Adonai, the sovereign Ruler of the universe, “is the sustainer of [literally: as those who sustain]” his soul. His soul, his life, is under siege and threatens to waver. But he will not fall because the Lord sustains him. He is aware that his faithful followers also sustain him, which they only can do because God helps and sustains them.

David does not take the law into his own hands, but leaves it to God to recompence his attackers the evil (Psalms 54:5; Romans 12:19). God will deal with them according to what they deserve. He trusts that God will act that way for He is faithful to Himself. That means He will deal righteously with any evil done to His own. He cannot deny Himself and therefore in His faithfulness He will destroy the unrepentant evildoers (cf. 2 Timothy 2:13).

The unbelieving part of Israel will be wiped out in the future by the disciplinary rod of God, the Assyrian (Isaiah 10:5), in this case the king of the North. For David, the judgment on Saul does not come immediately to his deliverance. It will be years before Saul is killed.

Psalms 85:12

God Is Helper

Then David turns his gaze away from the people who are after him and, with an emphatic “behold”, turns his eyes with confidence to God (Psalms 54:4). God is his Helper. He has often experienced that and he is counting on it again now. He knows that “the Lord”, that is Adonai, the sovereign Ruler of the universe, “is the sustainer of [literally: as those who sustain]” his soul. His soul, his life, is under siege and threatens to waver. But he will not fall because the Lord sustains him. He is aware that his faithful followers also sustain him, which they only can do because God helps and sustains them.

David does not take the law into his own hands, but leaves it to God to recompence his attackers the evil (Psalms 54:5; Romans 12:19). God will deal with them according to what they deserve. He trusts that God will act that way for He is faithful to Himself. That means He will deal righteously with any evil done to His own. He cannot deny Himself and therefore in His faithfulness He will destroy the unrepentant evildoers (cf. 2 Timothy 2:13).

The unbelieving part of Israel will be wiped out in the future by the disciplinary rod of God, the Assyrian (Isaiah 10:5), in this case the king of the North. For David, the judgment on Saul does not come immediately to his deliverance. It will be years before Saul is killed.

Psalms 85:13

Giving Thanks to the Name of the LORD

After his salvation, he will “willingly … sacrifice” to God (Psalms 54:6). He does not act out of obligation or compulsion, he does not do it because it is formally the way it should be done, he does it spontaneously out of love because he is grateful. In these sacrifices he will give thanks to the Name of God, who is “LORD” (Psalms 52:9). He will do so because that Name is good. LORD is the Name that indicates the covenant relationship of God with His people. By virtue of that Name, God acts on behalf of those who are in this covenant relationship with Him.

He has shown the goodness of that Name by delivering David, and in him the remnant, from all trouble (Psalms 54:7). They have seen the proof: they have seen their enemies fall by God’s action in their favor. All the evil attempts to bring him down have been foiled by the LORD. Now they lie down defeated. David sees it and knows that he is delivered and safe. Just as the Egyptians perished in the Red Sea (Exodus 14:23-28), so too will the enemies perish in the future (cf. Zechariah 14:12).