Save me, God, by your name. Vindicate me in your might.
Hear my prayer, God. Listen to the words of my mouth.
For strangers have risen up against me. Violent men have sought after my soul. They haven’t set God before them.
Parallel Translations
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Save me, God, by your name. Vindicate me in your might.
Hear my prayer, God. Listen to the words of my mouth.
For strangers have risen up against me. Violent men have sought after my soul. They haven’t set God before them.
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Save me, O God, by thy name, and judge me by thy strength.
Hear my prayer, O God; give ear to the words of my mouth.
For strangers are risen up against me, and oppressors seek after my soul: they have not set God before them. Selah.
Show all 3 translations
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(54-1) For the Leader; with string-music. Maschil of David: (54-2) when the Ziphites came and said to Saul: 'Doth not David hide himself with us?' (54-3) O God, save me by Thy name, and right me by Thy might.
(54-4) O God, hear my prayer; give ear to the words of my mouth.
(54-5) For strangers are risen up against me, and violent men have sought after my soul; they have not set God before them. Selah
Cross-references (33)
- Psalms 86:14 (v3) God, the proud have risen up against me. A company of violent men have sought after my soul, and they don’t hold regard for you before them.
- Proverbs 18:10 (v1) Yahweh’s name is a strong tower: the righteous run to him, and are safe.
- 1 Samuel 26:1 (v1) The Ziphites came to Saul to Gibeah, saying, “Doesn’t David hide himself in the hill of Hachilah, which is before the desert?”
- Psalms 36:1 (v3) A revelation is within my heart about the disobedience of the wicked: “There is no fear of God before his eyes.”
- Psalms 20:1 (v1) May Yahweh answer you in the day of trouble. May the name of the God of Jacob set you up on high,
Show all 33 cross-references
- Psalms 79:9 (v1) Help us, God of our salvation, for the glory of your name. Deliver us, and forgive our sins, for your name’s sake.
- Psalms 130:2 (v2) Lord, hear my voice. Let your ears be attentive to the voice of my petitions.
- John 16:3 (v3) They will do these things because they have not known the Father, nor me.
- Acts 4:12 (v1) There is salvation in no one else, for there is no other name under heaven that is given among men, by which we must be saved!”
- Psalms 53:4 (v3) Have the workers of iniquity no knowledge, who eat up my people as they eat bread, and don’t call on God?
- Psalms 48:10 (v1) As is your name, God, so is your praise to the ends of the earth. Your right hand is full of righteousness.
- Job 19:13-15 (v3) “He has put my brothers far from me. My acquaintances are wholly estranged from me. My relatives have gone away. My familiar friends have…
- Psalms 13:3 (v2) Behold, and answer me, Yahweh, my God. Give light to my eyes, lest I sleep in death;
- Psalms 16:8 (v3) I have set Yahweh always before me. Because he is at my right hand, I shall not be moved.
- Psalms 22:16 (v3) For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet.
- Psalms 40:14 (v3) Let them be disappointed and confounded together who seek after my soul to destroy it. Let them be turned backward and brought to dishonor…
- Psalms 59:3-5 (v3) For, behold, they lie in wait for my soul. The mighty gather themselves together against me, not for my disobedience, nor for my sin,…
- Psalms 143:7 (v2) Hurry to answer me, Yahweh. My spirit fails. Don’t hide your face from me, so that I don’t become like those who go down into the pit.
- Matthew 1:21 (v1) She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
- Exodus 3:14-15 (v1) God said to Moses, “I AM WHO I AM,” and he said, “You shall tell the children of Israel this: ‘I AM has sent me to you.’ ” God said…
- Psalms 5:1-3 (v2) Give ear to my words, Yahweh. Consider my meditation. Listen to the voice of my cry, my King and my God; for I pray to you. Yahweh, in the…
- Psalms 55:1-2 (v2) Listen to my prayer, God. Don’t hide yourself from my supplication. Attend to me, and answer me. I am restless in my complaint, and moan
- Psalms 69:8 (v3) I have become a stranger to my brothers, an alien to my mother’s children.
- Isaiah 30:27 (v1) Behold, Yahweh’s name comes from far away, burning with his anger, and in thick rising smoke. His lips are full of indignation. His tongue…
- Matthew 27:20-23 (v3) Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. But the governor answered them,…
- Exodus 23:21 (v1) Pay attention to him, and listen to his voice. Don’t provoke him, for he will not pardon your disobedience, for my name is in him.
- Exodus 34:5-6 (v1) Yahweh descended in the cloud, and stood with him there, and proclaimed Yahweh’s name. Yahweh passed by before him, and proclaimed,…
- 1 Samuel 23:19-20 (v1) Then the Ziphites came up to Saul to Gibeah, saying, “Doesn’t David hide himself with us in the strongholds in the woods, in the hill of…
- 2 Chronicles 20:6 (v1) and he said, “Yahweh, the God of our fathers, aren’t you God in heaven? Aren’t you ruler over all the kingdoms of the nations? Power and…
- Psalms 26:1 (v1) Judge me, Yahweh, for I have walked in my integrity. I have trusted also in Yahweh without wavering.
- Psalms 43:1-2 (v1) Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men. For you are the God of my…
- Jeremiah 50:34 (v1) Their Redeemer is strong: Yahweh of Armies is his name. He will thoroughly plead their cause, that he may give rest to the earth, and…
- Micah 7:5-6 (v1) Don’t trust in a neighbor. Don’t put confidence in a friend. With the woman lying in your embrace, be careful of the words of your mouth!…
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (27 sources)
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John Calvin 1540 · Public Domain On vv1–2 1. Save me, O God! As David was at…
1. Save me, O God! As David was at this time placed beyond the reach of human assistance, he must be understood as praying to be saved by the name and the power of God, In an emphatical sense, or by these in contradistinction to the usual means of deliverance. Though all help must ultimately come from God, there are ordinary methods by which he generally extends it. When these fail, and every earthly stay is removed, he must then take the work into his own hands. It was in such a situation that David here fled to the saints’ last asylum, and sought to be saved by a miracle of divine power. By appealing, in the second part of the verse, to God as his judge, he asserts his uprightness. And it must strike us all, that in asking the divine protection it is indispensably prerequisite we should be convinced of the goodness of our cause, as it would argue the greatest profanity in any to expect that God should patronise iniquity. David was encouraged to pray for deliverance by the goodness of his cause and his consciousness of integrity; nor did he entertain a single doubt, that on representing this to God he would act the part of his defender, and punish the cruelty and treachery of his enemies.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 3 He declareth that when all means do fail, God…
He declareth that when all means do fail, God will deliver even as it were by miracle, them that call unto him with an upright conscience.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–3 Psa 54:1 « To the chief Musician on Neginoth,…
Psa 54:1 « To the chief Musician on Neginoth, Maschil, [A Psalm] of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? » Save me, O God, by thy name, and judge me by thy strength.
Maschil] Instructing us, saith one, to draw near to God, as dangers draw nearer to us.
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When the Ziphims] Which signifieth flourishing, Erant autem Ziphaei ex stirpe Caleb 1Ch 2:42. ut et Nabal, sed degeneres; they might have flourishing estates, but they had withered souls; else they would never have sought twice ever to have betrayed good David into the hand of Saul, 1Sa 23:19; 1Sa 26:1.
Came and said to Saul] If a ruler hearken to lies all his servants are wicked, Pro 29:12; {See Trapp on "Pro 29:12"}
Doth not David hide himself with us?] viz. In the wood and wilderness near unto our city? But what if he did, should they therefore discover him, and so pull the vengeance of God upon themselves and their city? George Eagles (alias Trudgeover the world) hid himself in a grain field, was exposed by Ralph Lurdain for money, and burnt at Chelmsford; where afterwards the same Lurdain was hanged for stealing a horse; and confessed it was just in God upon him, for betraying that innocent man. (Acts & Mon.)
Ver. 1. Save me, O God, by thy name] i.e. By thyself, and especially by thy goodness, whereby thou art nominatissimus in ecclesia, well known in thy Church, as a main piece of thy name, Exo 34:6-7.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 3 By thy name, i. e. by thy own strength,…
By thy name, i. e. by thy own strength, as the next words explain it, because I have no other refuge. Or, for thy name, i.e. for thy own glory, which is concerned in my deliverance.
Judge me, i.e. judge or give sentence for me, or plead my cause, as this phrase is oft taken, as we have seen.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 We may observe here, 1. The great distress that…
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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–3 Save me, O God, by thy name,.... That is,…
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.
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(h) "propter nomen tuum", Junius & Tremellius, Piscator, Gejerus, Amama, Michaelis.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 3 David prays for help against his enemies, ver. 1-3.…
David prays for help against his enemies, ver. 1-3. Comforts himself with the assurance of deliverance, ver. 4-7. To the chief musician on Neginoth, Maschil, A psalm of David, when the Ziphim came and said to Saul, Doth not David hide himself with us.
Name - By thy own strength. Judge - Plead my cause.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1–3 The psalmist complains that strangers were risen up against
PSALM LIV
The psalmist complains that strangers were risen up against
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him to take away his life, 1-3;
expresses his confidence in God that he will uphold him, and
punish his enemies, 4, 5;
on which he promises to sacrifice to God, 6;
he speaks of his deliverance, 7.
NOTES ON PSALM LIV
The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?"
Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his merciless pursuer, an express came to Saul that the Philistines had invaded Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to En-gedi. See the account in 1Sa 23:19-29. It is supposed to have been after this deliverance that he composed this Psalm. Neginoth, from נגן nagan, to strike or play on some kind of instrument, probably signifies stringed instruments, such as were played on with a plectrum.
Verse 1. Save me, O God, by thy name] Save me by thyself alone; so name here may be understood. The name of God is often God himself. David was now in such imminent danger of being taken and destroyed, that no human means were left for his escape; if God therefore had not interfered, he must have been destroyed. See the introduction above.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v1 Psa 54:1-3. Save me by thy name — That…
Psa 54:1-3. Save me by thy name — That is, by thy own strength, as the next words explain it, because I have no other refuge. Or, for thy name, for thy own glory, which is concerned in my deliverance. And judge me —
Give sentence for me, or plead my cause. For strangers are risen up against me — The Ziphites, whom, though Israelites, he calls strangers in regard of their barbarous and perfidious conduct toward him, by which they showed themselves to be estranged from God, as the wicked are said to be, Psa 58:3, and from the commonwealth of Israel, and from all the laws of piety and humanity. For which causes he calls such persons heathen, Psa 59:5, and elsewhere. They have not set God before them — They have cast off all regard to his presence and authority, and all fear of his judgments.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–3 Save me, O God, by thy name - The…
Save me, O God, by thy name - The word “name” here may include the perfections or attributes properly implied in the name. It is a calling on God as God, or in view of all that is implied in his name, or that constitutes the idea of “God.” That name would imply all of power and benevolence that was necessary to secure his salvation or safety. The particular object of the prayer here is that God would save him from the design of the Ziphims to betray him to Saul. In some way David seems to have been apprised of the information which they had given to Saul, or at least to have suspected it so strongly that he felt it was necessary for him to move from place to place in order to find safety.
And judqe me by thy strength - The word “judge” here is used in the sense of declaring a judgment in his favor, or of vindicating him. See the notes at Psa 7:8. Compare Psa 18:20; Psa 26:1; Psa 43:1. The idea is, Vindicate or save me by thy power.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 Psalms 54
Psalms 54
To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphim came and said to Saul, Doth not David hide himself with us?
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Save me, O God, by thy name,
And judge me by thy strength.
2 Hear my prayer, O God;
Give ear to the words of my mouth.
3 For strangers are risen up against me,
And oppressors seek after my soul:
They have not set God before them. Selah.
4 Behold, God is mine helper:
The Lord is with them that uphold my soul.
5 He shall reward evil unto mine enemies:
Cut them off in thy truth.
6 I will freely sacrifice unto thee:
I will praise thy name, O Lord; for it is good.
7 For he hath delivered me out of all trouble:
And mine eye hath seen his desire upon mine enemies.
EXEGETICAL AND CRITICAL
Its Contents and Composition.—This Psalm, Which was to be accompanied by stringed instruments, and was designed for devotional consideration (vid. Introduct., § 8 and § 12), is plain and simple in form and contents. It expresses at first a prayer to God for deliverance in a just cause from dreaded ungodly enemies (Psa_54:1-3). It then expresses, in a lively manner, confidence in the divine help and the punishment of his enemies (Psa_54:4-5); finally it concludes with the vow of thanksgiving for such acts of God in confirmation of His name (Psa_54:6-7). That the title agrees in part literally with 1Sa_20:19; 1Sa_20:26, is no sound reason for rejecting its authenticity (Paulus, De Wette), or of preferring the title of the Syriac referring to the war with Absalom (Rudinger). We may suppose a common source in the Annals (Delitzsch). No more is the reference of enemies (Psa_54:3) to foreigners against the title (vid. Psa_54:3), nor is there any occasion for the conjecture that the people themselves are here introduced as speaking.
Str. I., Psa_54:1.—By Thy name does not mean for Thy name’s sake (J. H. Mich.), but designates that which in the divine nature has been made known by His revelation of Himself, and therefore here, Psa_54:6, as in Psa_52:9, it is called טוֹב, good. This refers to the qualifications of a person or thing, or that something is entirely as it should be, and thus in accordance with its idea and aim. The name is here still less synonymous with power (Hengst.) or goodness (Delitzsch), as it is in close connection with Elohim in Psa_54:1 and with Jehovah in Psa_54:6, and is the subject of the clause of deliverance, Psa_54:7. Comp. Isa_30:27.
Psa_54:3. Strangers.—If this expression is regarded as=foreigners, barbarians, then it is inconsistent with the title, since the inhabitants of Ziph, a town situated in the mountain wilderness of Judah, a few miles south-east of Hebron, were of the same race as David. The fundamental meaning of זָרִים=alieni is used frequently by Isaiah and Ezekiel for foreign enemies; that is to say, those belonging to another nation; but it has usually the secondary meaning of wicked, violent, cruel in disposition, and men of this class, Isa_1:7 (Hupfeld), and it can thus gain the general idea of enemies of this kind, especially when parallel with עָרִיצִים, as here and Isa_25:5; Isa_29:5; Eze_7:21; Eze_31:12 (Calvin, Geier, et al.). It is unnecessary to prefer the more convenient reading זֵדִים, that is to say, the proud (Luther, Muscul., Venema); for it is only found in the Chald. paraphrase and a few MSS. perhaps changed in accordance with Psa_86:14. The explanation that those who were by origin and divine law friendly are compared on account of their behaviour, not as it were with barbarians, but are called at once strangers, is favored by the comparison with Psa_120:5 (Hengst.), where the Psalmist, afflicted by his countrymen, complains that he dwells in Mesech and Kedar among heathen nations. The idea of stranger includes, Jer_2:21, that of degeneration, changed into a foreign nature, (Hupfeld); hence the explanation of many (in Calvin) alieni=degeneres filii Abrahami.1
Str. 2, Psa_54:4. Among the supporters of my soul.—This does not mean that God is one among many others who support his soul; the so-called beth essentisæ states the class, the only representative of which is God, Psa_118:7; Jdg_11:35.
Psa_54:5. Evil shall return to my oppressors.—Since יָשׁוּב is construed with ל instead of with עַל, many editions and interpreters [so A. V.] prefer with the ancient translation and numerous MSS. the Keriיָשִׁיב=he will requite, comp. Psa_94:23.—In Thy truth.—The prep. בְ does not state that the truth of God (others: His faithfulness) is the instrumental means of their destruction, but the active cause of it (Delitzsch).
Psa_54:6. In willingness will I sacrifice unto Thee.—The reference here is not to freewill offerings, Exo_35:29; Lev_7:16, etc. (Calvin, J. H. Mich., Rosenm., Hengst., [Alexander]), in contrast with those offered in the fulfilment of vows; but it is said, that they are to be brought voluntarily, that is to say, with glad heart and willing mind, Deu_23:24; Hos_14:5 (the ancient versions, Kimchi and most interpreters). Decisive for this interpretation is the circumstance that זבח is construed here not with an accusative, but with בְ, just as Num_15:3, where the same expression is used as a motive of thank-offering (Hupfeld). The offerings in question are not spiritual (many of the older interpreters) in contrast to the ritual sacrifices (Psa_50:14), but the latter as external representatives of the former.
Psa_54:7. It hath delivered me, &c.—[This is the translation of Moll, referring to the name of God as the subject, although he does not explain his reasons here. So also Delitzsch, et al., in accordance with the biblical usage of the name of God for God in accordance with Lev_24:11; Isa_30:27. This is better than the ordinary translation making God Himself the subject of the clause.—C. A. B.] The preterites indicate that the Psalmist feels himself in his spirit and faith transported to the circumstances from which and for which thanksgiving is to come.—[On my enemies my eye has looked.—Wordsworth: “The words ‘his desire’ are not in the original, and would be better omitted. What David says is, that his eyes look calmly on his enemies: he views them without alarm; for he feels that the shield of God’s power and love is cast over him to protect him. The consummation of this idea is seen in the serene movement of Christ, passing through the midst of His enemies and looking calmly upon them, while they were taking up stones to cast at Him (Joh_8:59. Comp. Luk_4:30, and see the rendering in Sept., Vulg., Syriac, Æthiopic). Christ also lit up the gleams in the dying martyr’s face (Act_6:15; Act_7:54-59).—C. A. B.]
DOCTRINAL AND ETHICAL
1. A man may be forsaken by all earthly means of help, and have unfaithful friends and dreaded enemies; yet he is by no means lost. ‘The example of David may and will teach us, that even in the greatest danger we should not seek any unlawful means, or despair, but call upon God’s name and commit all our affairs to Him as the supreme Judge” (Berlenb. Bibel). But faith, patience, and a good conscience are requisite for this.
2. The name of God is not a mere word, least of all a word in the mouth of men and possessed of human power, but an esssential and efficient revelation of God Himself by which we not only learn to know God, so that we can speak properly to Him and about Him, but by which we still more gain true consolation, real power and actual salvation from God, and wherein we possess a valuable means of communion with God.
3. Faith sees the invisible God, and bases itself upon the truth of God. Therefore it gives assurance of salvation in the wicked world and works joy in suffering and hope where there is no hope; for it fixes the attention upon the name and the word of God, whereby the deliverance of the pious, as well as the ruin of the ungodly, is pledged. By this means also the heart and eye are purified, so that without being glad in the injury of others, or without a revengeful feeling, or any other sinful excitement, we delight ourselves in the tokens of divine righteousness, and can see our pleasure in the fact that God will not be mocked.
HOMILETICAL AND PRACTICAL
God’s power not only helps our weakness; it likewise breaks the power of all our enemies.—When forsaken, we should not only trust God, but likewise call upon Him.—God does not allow those out of His sight who put Him away from their eyes; but He does not close His ears to those who pray to Him.—To be forsaken is not to be lost.—Among all conceivable helpers, God is the only true support of our soul; therefore we may implore=receive from heaven what the earth refuses to us.—He who has not only expected the help of God, but has implored it, will likewise be willing to render thanks, and will be unwearied in praising the name of God.—God’s actions correspond with His name; how is it with our faith and behaviour?—What thou hast promised, keep; but see to it that thou doest the one as well as the other with willing heart.—Faith sees what no eye can see; therefore it gives us comfort, courage and gladness.—He who calls upon the name of God must likewise trust in the truth of God and rejoice in the acts of God.
Starke: The unfaithfulness of men should teach us to give more heed to the faithfulness of God.—To put God’s omnipresence away from our eyes, is the origin of all carnal security, unrighteousness and a perversity of nature.—The great ones of the earth have great power; but if they do not use it to protect the right, there is a greater and mightier one than they, who will not always look upon injustice.—God remains indebted to no one; every one will sooner or later receive the recompense for what he has done.—Either sin must be destroyed in man by the word of truth, or the man himself who neglects this will be destroyed on account of the truth of the divine threatenings.—Frisch: What we cannot accomplish against our enemies by earthly power, God’s word and truth will perform.—J. Arndt: God’s faithfulness and truth are sure, and must finally cause themselves to be seen.—Rieger: As David’s heart believed, his eyes finally saw.—Tholuck: The Lord Himself will be the helper of those who are forsaken by all others.—Guenther: We should not rise up from prayer until God has answered our petitions.—Diedrich: If we abide in God’s word, the worse our enemies are, the greater the preservation from God.—Taube: David’s deliverance and the ruin of his enemies were both the words of God and a comfortable revelation of the name of God.
[Matt. Henry: Never let a good man expect to be safe and easy till he comes to heaven.—What bonds of nature or friendship or gratitude or covenant will hold those that have broken through the fear of God?—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.—Barnes: We can be thankful for the mercies which we enjoy without having any malignant delight in those woes of others through which our blessings may have come upon us.—Spurgeon: A child may well complain to his father when strangers come in to molest him.—Saul, that persecuting tyrant, had stamped his image on many more.—Kings generally coin their own likeness.—What matter the number or violence of our foes when He uplifts the shield of His omnipotence to guard us, and the sword of His power to aid us?—It is of great use to our souls to be much in praise; we are never so holy or so happy as when our adoration of God abounds.—C. A. B.]
Footnotes:
[1][Perowne suggests that “the word ‘strangers’ may mean only enemies, the idea of a foreigner, one of another country, passing over readily into the idea of an enemy, just as in Latin hostes meant originally nothing more than hospes.”—C. A. B.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–3 (Compare Psa 4:1; Psa 5:1).
(Compare Psa 4:1; Psa 5:1).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 3 1. By thy name—For, or on account of, thy…
1. By thy name—For, or on account of, thy name. The name of God is that by which he is known: the manifestation of his nature and attributes, whether by titles or acts. It is the honour of God—his public fame as avenger of wrong and defender of the oppressed—to which David appeals. Comp. Exo_32:12; Jos_7:9; Psa_20:1.
By thy strength—The divine nature and strength are his dependence. God is both disposed and able to save.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 3 1. by thy name] God’s name is the manifestation…
1. by thy name] God’s name is the manifestation of His character, the sum of His revealed attributes. The Psalmist can appeal to it, for He has declared that it is His will to save those who put their trust in Him. Cp. Psa_5:11.
judge me] Do me justice. Confident in the goodness of his cause, he is sure that if right is done him, he will be delivered. Cp. 1Sa_24:15; Psa_7:8; Psa_9:4; Psa_26:1; Psa_35:24; Psa_43:1.
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by thy strength] R.V., in thy might. God has not only the will, but the power to deliver His servant. He is “a mighty one who will save” (Zep_3:17).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 3 (1) By thy name.—See Note, Psa_20:1. (Comp. Isa_30:27.)
(1) By thy name.—See Note, Psa_20:1. (Comp. Isa_30:27.)
Judge me by thy strength—i.e., in Thy power see that justice is done me.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–3 THIS is a short psalm, written in a time…
THIS is a short psalm, written in a time of great trouble, and containing, first, an earnest prayer for deliverance (vers. 1-3); and then an expression of confidence in God"s aid, and of thankfulness for the deliverance, which is counted as absolutely certain (vers. 4-7). The "title," which assigns the psalm to David, and makes the occasion his betrayal to Saul by the Ziphites, appears to be trustworthy.
Save me, O God, by thy Name; i.e. by the qualities of which thy "Name" is significant power, goodness, and truth. And judge me; i.e. "vindicate me," or "judge my cause." By thy strength; or, "thy might the might which thou possessest as a gibbor, or "hero.
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HOMILIES BY W. FORSYTH Vers. 1-7. Peril and prayer.
Here we have
I PERIL MOVING TO PRAYER. (Vers. 1-3) Danger may arise from various causes. Soul-danger is the worst. Then when sore pressed and in trouble, the instinct of the heart is to cry to God, "Save me!" Prayer is "the mighty utterance of a mighty need" (Trench).
II PRAYER INSPIRING CONFIDENCE. (Ver. 4) Prayer brings the soul into the very presence of God. The thought of what he is ("thy Name") and of what he has done ("God is mine Helper"), furnish ample pleas for entreaty, and sure ground for hope. Experience gives us courage to cleave to the word of promise. "If God be with us, who can be against us?
III CONFIDENCE ANTICIPATING DELIVERANCE. (Ver. 5) The nearer we get to God, the more truly we are in sympathy with him, so as to make his will our will, the more certain do we become of deliverance. We rise to the vision of victory. God is ever on the side of right. There may still be clouds, but we see the bright light shining above the clouds. There may still be struggles and pains, but we press on with renewed ardour and assurance, for we know whom we have believed, and that he is able to keep that which we have committed to him, and to bring forth judgment unto victory.
IV DELIVERANCE. AWAKING PRAISE. (Ver. 6) Some forget their obligations to God when the danger is past; but it will not be so with the righteous. Like the Samaritan leper, they return to give glory to God with sacrifices of thanksgiving and songs of praise. W.F.
HOMILIES BY C. SHORT Vers. 1-7. Prayer for deliverance.
I A PRAYER TO BE DELIVERED FROM IMPENDING DANGER. (Vers. 1-3) The prayer is grounded:
1. Upon the Divine nature. "By thy Name, by thy strength." It is God"s nature to save; he uses his omnipotence on behalf of those who call upon him.
2. Upon the righteousness of his cause. "Judge my cause or, "avenge me by thy strength." We can pray when we are pleading for a good cause.
3. Upon the character of those who threatened his safety. (Ver. 3) They were not men who acted as if they were seen of God; did not set God before them.
II THE TRIUMPHANT ASSURANCE OF THE PSALMIST"S FAITH. (Vers. 4-7)
1. He is assured of the general truth that God was his Helper. (Ver. 4) He knew that God stood to him in that relation usually, and for ever. He would therefore trust.
2. His assurance is so great that he regards his deliverance as already accomplished. (Vers. 5-7) He is therefore at rest and in peace, delivered from danger.
3. He will sacrifice and praise as one already saved. Faith real faith is always joined to works. S.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain On vv1–3 Title. To the Chief Musician on Neginoth. The music…
Title. To the Chief Musician on Neginoth. The music was to be that of stringed instruments. Variety is to be studied in our tunes, and in all other matters relating to sacred song. Monotony is often the death of congregational praise. Providence is varied, and so should our recording songs be. Maschil. We are to learn and to teach by what we sing. Edification must not be divorced from psalmody. A Psalm of David. David's productions were as plentiful as they are profitable. His varied life was for our benefit, for from it we derive these hymns, which at this hour are as fresh and as precious as when he wrote them. When the Ziphims came and said to Saul, Doth not David hide himself with us? To curry favour with Saul they were guilty of gross inhospitality. What cared they what innocent blood was shed so that they earned the graceless monarch's smile! David came quietly among them, hoping for a little rest in his many flights, but they deserted him in his solitary abode, and betrayed him. He turns to God in prayer, and so strong was his faith that he soon sang himself into delightful serenity.
Divisions. From Ps 54:1-3, where the Selah makes a pause for us, the psalmist pleads with God, and then in the rest of the song, laying aside all doubt, he chants a hymn of joyful triumph. The vigour of faith is the death of anxiety, and the birth of security.
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Ver. 1. Save me, O God. Thou art my Saviour; all around me are my foes and their eager helpers. No shelter is permitted me. Every land rejects me and denies me rest. But thou, O God, wilt give me refuge, and deliver me from all my enemies.
By thy name, by thy great and glorious nature. Employ all thine attributes for me. Let every one of the perfections which are blended in thy divine name work for me. Is not thine honour pledged for my defence?
And judge me by thy strength. Render justice to me, for none else will or can. Thou canst give me efficient justice, and right my wrongs by thine omnipotence. We dare not appeal to God in a bad cause, but when we know that we can fearlessly carry our cause before his justice we may well commit it to his power.
Title. From the inscription, learn,
1. Particular straits and particular deliveries should be particularly remarked: as David here remembereth the danger he was in by the treachery of the Ziphims.
2. Mighty men will find readily more friends in an evil cause, than the godly do find in a good cause: as Saul has the Ziphims to offer their service to his cruelly, when David was in straits.
3. The wicked are very hearty to do an ill turn, and glad to find occasion of it. "Doth not David, "saith they, "hide himself with us?" as if this had been good and blessed news. David Dickson (1583-1662), in "A Brief Explication upon the Psalms."
Whole Psalm. The church has taken a clear view in appointing this as one of the Psalms in commemoration of the passion of Jesus. It is seen with greatest effect as a simple prophecy of Christ. Read thus, it is very plain and intelligible; requiring little more than the first idea to exhibit a perfect correspondence with the life and feelings of the Messiah. William Hill Tucker, in "The Psalms... with Notes, "1840.
Whole Psalm. In the first three verses, David being sought for by his enemies, prays against them. That was his course, he always began his conflict with God, contending and wrestling with him for a blessing and assistance. He durst not lift up his hands even against the enemies of God (yet what durst not David do?) till he had first lifted them up in humble supplication to the Lord his strength. "Who taught his hands to war, and his fingers to fight." Ps 144:1. This being done, his courage breaks out like lightning, he doubts not of slaying his thousands and ten thousands. So in the fourth and fifth verses, he becomes his own prophet, promising himself victory. For who can resist him who hath Omnipotence for his second? Or how can any enemy maintain a fight against that captain who hath beforehand defeated and broken their forces by his prayers? assured his conquest before he puts on his armour? Then in the last verses, David concludes where he began, thankfully acknowledgeth God's goodness in his deliverance, and the dissipation of his enemies, obliging himself to a return of dutiful affectionate service, in consideration of so great mercies received. J. Dolben, in a Thanksgiving Sermon, 1665.
Whole Psalm. Blessed Redeemer! give me grace to eye thee, and to call to my recollection thine exercises amidst the false friends and open foes, which in the days of thy flesh surrounded thee. Lord! help me so to consider thee, who didst endure such a contradiction of sinners against thyself, that I may not be weary and faint in mind. And while the Ziphims of the present hour harass and distress me, and would deliver my soul up into the hand of the enemy: oh! for grace to be looking unto thee, and deriving strength from thee, that I may discover thy gracious hand delivering me out of all my troubles, and making me more than conqueror in thy strength, and in the power of thy might. Robert Hawker, D.D., 1753-1827.
Ver. 1. Save me, O God. As David was at this time placed beyond the reach of human assistance, he must be understood as praying to be saved by the name and the power of God, in an emphatic sense, or by these in contradistinction to the usual means of deliverance. Though all help must ultimately come from God, there are ordinary methods by which he generally extends it. When these fail, and every earthly stay is removed, he must then take the work into his own hands. It was such a situation that David here fled to the saints' last asylum, and sought to be saved by a miracle of divine power. John Calvin.
Ver. 1. Judge me by thy strength, or power, i.e., determine, decide my cause by thy mighty power. Saul, in the cause between him and David, was resolved to end it by force only, and to arbitrate in no other way than by a javelin, a sword, or his forces. The psalmist well knew that Saul, in this respect, would be too hard for him; and therefore applies for protection and justice to one whose power he knew was infinitely superior to his adversaries, and who, he was assured, could and would defend him. Samuel Chandler (1693-1766), in "A Critical History of the Life of David."
Ver. 1. In the deliverance of the saints the honour and power of God are concerned.
I. Their failure would dishonour both.
II. Their salvation glorifies both.
III. Both are immutable, therefore we have a sure plea at
all times.
In CHANDLER'S "Life of David, "pp. 152-4, there is an Exposition of this Psalm.
Psalms 54:2*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v1 Save me, O God, by Thy name, and judge…
Psa_54:1-7
Save me, O God, by Thy name, and judge me by Thy strength.
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Phases of piety
I. Piety praying. The prayer has respect to--
1. The character of God (Psa_54:1).
2. The entreatability of God (Psa_54:2).
3. The necessity for God (Psa_54:3).
II. Piety trusting. He had confidence in God--
1. As a Deliverer from his enemies.
2. As the Chastiser of his enemies.
III. Piety worshipping.
1. Worship is voluntary sacrifice. The offering of self is essential to give virtue and worth to all other offerings.
2. Worship is praise to God.
(1) On account of what He is in Himself.
(2) On account of what He is to us (Verse 7). (Homilist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Psalms 54
Psalms 54
THE tone and language of this psalm have nothing special. The situation of the psalmist is the familiar one of being encompassed by enemies. His mood is the familiar one of discouragement at the sight of surrounding perils, which passes through petition into confidence and triumph. There is nothing in the psalm inconsistent with the accuracy of the superscription, which ascribes it to David, when the men of Ziph would have betrayed him to Saul. Internal evidence does not suffice to fix its date, if the traditional one is discarded. But there seems no necessity for regarding the singer as the personified nation, though there is less objection to that theory in this instance than in some psalms with a more marked individuality and more fervent expression of personal emotion, to which it is proposed to apply it.
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The structure is simple, like the thought and expression. The psalm falls into two parts, divided by Selah-of which the former is prayer, spreading before God the suppliants straits; and the latter is confident assurance, blended with petition and vows of thanksgiving.
The order in which the psalmists thoughts run in the first part (Psa_54:1-3) is noteworthy. He begins with appeal to God, and summons before his vision the characteristics in the Divine nature on which he builds his hope. Then he pleads for the acceptance of his prayer, and only when thus heartened does he recount his perils. That is a deeper faith which begins with what God is, and thence proceeds to look calmly at foes, than that which is driven to God in the second place, as a consequence of an alarmed gaze on dangers. In the latter case fear strikes out a spark of faith in the darkness; in the former, faith controls fear. The name of God is His manifested nature or character, the sum of all of Him which has been made known by His word or work. In that rich manifoldness of living powers and splendours this man finds reserves of force, which will avail to save him from any peril. That name is much more than a collection of syllables. The expression is beginning to assume the meaning which it has in post-Biblical Hebrew, where it is used as a reverential euphemism for the ineffable Jehovah. Especially to Gods power does the singer look with hopeful petitions, as in Psa_54:1 b. But the whole name is the agent of his salvation. Nothing less than the whole fulness of the manifested God is enough for the necessities of one poor man; and that prayer is not too bold, nor that estimate of need presumptuous, Which asks for nothing less. Since it is Gods "might" which is appealed to, to judge the psalmists cause, the judgment contemplated is clearly not the Divine estimate of the moral desert of his doings, or retribution to him for these, but the vindication of his threatened innocence and deliverance of him from enemies. The reason for the prayer is likewise alleged as a plea with God to hear. The psalmist prays because he is ringed about by foes. God will hear because He is so surrounded. It is blessed to know that the same circumstances in our lot which drive us to God incline God to us.
"Strangers," in Psa_54:3, would most naturally mean foreigners, but not necessarily so. The meaning would naturally pass into that of enemies-men who, even though of the psalmists own blood, behave to him in a hostile manner. The word, then, does not negative the tradition in the superscription; though the men of Ziph belonged to the tribe of Judah, they might still be called "strangers." The verse recurs in Psa_86:14, with a variation of reading-namely, "proud" instead of "strangers." The same variation is found here in some MSS and in the Targum. But probably it has crept in here in order to bring our psalm into correspondence with the other, and it is better to retain the existing reading, which is that of the LXX and other ancient authorities. The psalmist has no doubt that to hunt after his life is a sign of godlessness. The proof that violent men have not "set God before them" is the fact that they "seek his soul." That is a remarkable assumption, resting upon a very sure confidence that he is in such relation to God that enmity to him is sin. The theory of a national reference would make such identification of the singers cause with Gods most intelligible. But the theory that he is an individual, holding a definite relation to the Divine purposes and being for some end a Divine instrument, would make it quite as much so. And if David, who knew that he was destined to be king, was the singer, his confidence would be natural. The history represents that his Divine appointment was sufficiently known to make hostility to him a manifest indication of rebellion against God. The unhesitating fusion of his own cause with Gods could scarcely have been ventured by a psalmist, however vigorous his faith, if all that he had to go on and desired to express was a devout souls confidence that God would protect him. That may be perfectly true, and yet it may not follow that opposition to a man is godlessness. We cannot regard ourselves as standing in such a relation; but we may be sure that the name, with all its glories, is mighty to save us too.
Prayer is, as so often in the Psalter, followed by immediately deepened assurance of victory. The suppliant rises from his knees, and points the enemies round him to his one Helper. In Psa_54:4 b a literal rendering would mislead. "The Lord is among the upholders of my soul" seems to bring God down to a level on which others stand. The psalmist does not mean this, but that God gathers up in Himself, and that supremely, the qualities belonging to the conception of an upholder. It is, in form, an inclusion of God in a certain class. It is, in meaning, the assertion that He is the only true representative of the class. Commentators quote Jephthahs plaintive words to his daughter as another instance of the idiom: "Alas, my daughter thou art one of them that trouble me"-i.e., my greatest troubler. That one thought, vivified into new power by the act of prayer, is the psalmists all-sufficient buckler, which he plants between himself and his enemies, bidding them "behold." Strong in the confidence that has sprung in his heart anew, he can look forward in the certainty that his adversaries (lit. those who lie in wait for me) will find their evil recoiling on themselves. The reading of the Hebrew text is, Evil shall return to; that of the Hebrew margin, adopted by the A.V. and R.V, is, He shall requite evil to. The meanings are substantially the same, only that the one makes the automatic action of retribution more prominent, while the other emphasises Gods justice in inflicting it. The latter reading gives increased force to the swift transition to prayer in Psa_54:5 b.
That petition is, like others in similar psalms, proper to the spiritual level of the Old Testament, and not to that of the New; and it is far more reverent, as well as accurate, to recognise fully the distinction than to try to slur it over. At the same time, it is not to be forgotten that the same lofty consciousness of the identity of his cause with Gods, which we have already had to notice, operating here in these wishes for the enemies destruction, gives another aspect to them than that of mere outbursts of private vengeance. That higher aspect is made prominent by the addition "in Thy troth." Gods faithfulness to His purposes and promises was concerned in the destruction, because these were pledged to the psalmists protection. His well-being was so intertwined with Gods promises that the Divine faithfulness demanded the sweeping away of his foes. That is evidently not the language which fits our lips. It implies a special relation to Gods plans, and it modifies the character of this apparently vindictive prayer.
The closing verses of this simple little psalm touch very familiar notes. The faith which has prayed has grown so sure of answer that it already begins to think of the thank offerings. This is not like the superstitious vow. "I will give so-and-so if Jupiter"-or the Virgin-"will hear me." This praying man knows that he is heard, and is not so much vowing as joyfully anticipating his glad sacrifice. The same incipient personification of the name as in Psa_54:1 is very prominent in the closing strains, Thank offerings - not merely statutory and obligatory, but brought by free, uncommanded impulse-are to be offered to "Thy name," because that name is good: Psa_54:7 probably should be taken as going even further in the same direction of personification, for "Thy name" is probably to be taken as the subject of "hath delivered." The tenses of the verbs in Psa_54:7 are perfects. They contemplate the deliverance as already accomplished. Faith sees the future as present. This psalmist, surrounded by strangers seeking his life, can quietly stretch out a hand of faith, and bring near to himself the tomorrow when he will look back on scattered enemies and present, glad sacrifices! That power of drawing a brighter future into a dark present belongs not to those who build anticipations on wishes, but to those who found their forecasts on Gods known purpose and character. The name is a firm foundation for hope. There is no other.
The closing words express confidence in the enemies defeat and destruction, with a tinge of feeling that is not permissible to Christians. But the supplement, "my desire," is perhaps rather too strongly expressive of wish for their ruin. Possibly there needs no supplement at all, and the expression simply paints the calm security of the man protected by God, who can "look upon" impotent hostility without the tremor of an eyelid, because he knows who is his Helper.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Superscription.—“To the Chief Musician on Neginoth.” There is very…
INTRODUCTION
Superscription.—“To the Chief Musician on Neginoth.” There is very little doubt that “Neginoth” is “the general term denoting all stringed instruments whatsoever, whether played with the hand, like the harp and guitar, or with a plectrum. ‘The chief musician on Neginoth’ was therefore the conductor of that portion of the Temple-choir, who played upon the stringed instruments.”—Smith’s Dict. of the Bible.
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“Maschil,” an instruction. Berleb. Bible—“We should learn from the example of David that even in the greatest danger we should resort to no forbidden means, nor grow faint, but should call upon the name of God, and commit to Him all our concerns as to the Supreme Judge.”
“A Psalm of David, when the Ziphims,” &c. The psalm was composed by David when the Ziphites informed Saul that David concealed himself in their country. This occurred on two occasions, 1Sa_23:19; 1Sa_26:1. Probably the first of these is referred to here, as the words of the superscription literally agree with the words of the Ziphites, as reported in 1Sa_23:19. The psalm, says Moll, “is plain and simple in form and contents. It expresses at first a prayer to God for deliverance in a just cause from dreaded ungodly enemies (Psa_54:1-3). It then expresses, in a lively manner, confidence in the Divine help and the punishment of His enemies (Psa_54:4-5); finally it concludes with the vow of thanksgiving for such acts of God in confirmation of His name.”
Homiletically we regard the psalm as presenting to view The troubled life of a good man Psa_54:1-3; and, The triumphant life of a good man, Psa_54:4-7.
A GLIMPSE OF A TROUBLED LIFE
(Psa_54:1-3.)
Consider—
I. The cause of the trouble. “For strangers are risen up against me,” &c. His distress arose from his enemies, whom he here represents as—
1. Unnatural. “Strangers are risen up against me.” The expression is not to be taken literally as denoting foreigners, “since the inhabitants of Ziph, a town situated in the mountain wilderness of Judah, a few miles south-east of Hebron, were of the same race as David.” His own countrymen had become as foreigners to him, had treated him as an enemy. The Psalmist, like St. Paul in an after age, was in “perils among false brethren.” Dickson: “No strangers are more strange than they who cast off the bands of civility and nature, whereby they were bound: false countrymen, false brethren, false friends, false alliance, are those of whom men may expect least in their need, for David findeth such men to be his greatest enemies.”
2. Cruel. “Oppressors seek after my soul.” As a cruel tyrant, Saul was seeking to compass the death of David. Nothing less than the precious life itself would satisfy the jealous and malignant monarch.
3. Practically atheistic. “They have not set God before them.” Arnd.: “Not to have God before the eyes, means to speak and act without dread, whatever one pleases—nay, what is contrary to God and His holy Word, as if God did not see and hear it; nor to be afraid of God’s anger, or of His judgment, and to have no remembrance of God in the heart.” When men thus ignore the Divine Being, can we wonder that they trample under foot all ideas of humanity and justice in their treatment of their fellow-men? So we have a glimpse of this troubled life. Externally the poet knew no safety or peace; he was hunted from place to place with unrelenting cruelty, &c. We, too, know the meaning of trouble, and are not unacquainted with false brethren and fierce enemies, &c.
II. The comfort in the trouble. The Psalmist found relief and help in prayer to God.
1. The object of his prayer. He prayed for audience and acceptance. “Hear my prayer, O God; give ear to the words of my mouth.” But the grand object of his prayer was deliverance from his dangers, salvation from his troubles. “Save me, O God, by Thy name,” &c. David seems to have been aware that the Ziphites had informed Saul of his whereabout; he felt how perilous his position was; and he appealed to God for protection and deliverance.
2. The encouragement of his prayer. This he drew from two sources.
(1) The Being to whom he prayed. (α) His power to save. “Judge me by Thy strength.” He will “show Himself strong in the behalf of them whose heart is perfect toward Him.” “Thou hast a mighty arm; strong is Thy hand, high is Thy right hand.” (β) The perfections of His nature. “Save me, O God, by Thy name.” Barnes: “The word ‘name’ here may include the perfections or attributes properly implied in the name.” It implies all the benevolence, faithfulness, and power that were needed to warrant the most sanguine hope of salvation from Him.
(2) The righteousness of his cause. “Judge me.” These words indicate that David was conscious of the righteousness of his cause. If he obtained his rights in the case, he would be triumphantly delivered. Arnd.: “From these words we learn, if we would pray rightly, and indeed would make a strong, powerful prayer, we must have a good cause, so that our conscience may not condemn us, and render our prayer impotent.”
CONCLUSION.—Learn
1. What the good may not expect in this life: exemption from trouble.
2. What the good may expect in this life: support and comfort in trouble. Let us seek it in prayer, as David did.
A GLIMPSE OF A TRIUMPHANT LIFE
(Psa_54:4-7.)
The outward life of the Psalmist at this time was characterised by constant peril and trial; but his inward life was marked by peace and triumph. Consider—
I. The nature of the triumphant life. The poet brings into notice two prominent features of this life—
1. Faith. Faith is the soul of all heroisms, whether of patient endurance, or brave, persistent performance. David believed in
(1) God. To him God was not a myth or the mere article of a creed to which he had assented; but the grand Reality of being. His faith was living and realising in its character. He felt the presence of God with him, &c.
(2) The righteousness of God’s government. “He shall reward evil unto mine enemies.” Notwithstanding his present distresses, David was fully persuaded of the righteousness of the Divine laws and administration. Ultimately the apparent inequalities in God’s government of the world will all be removed. Men will be retributed according to their character and conduct.
(3) God’s interest in the individual life of those who trust Him. “Behold, God is mine Helper,” &c. God is personally interested in every one whose confidence is reposed in Him. In his distressing wanderings, David never passed beyond the Divine care. In his extremest danger he was covered by the shield of the Divine protection. It was his faith in these things that enabled him to live a triumphant life, even in the midst of incessant persecutions and perils. It is true of all men and in all ages that LIFE CAN BECOME VICTORIOUS ONLY THROUGH FAITH. Faith enlarging the horizon of life, realising the future and invisible, feeling the presence of God, and resting in His promises, transforms common men into heroes (Heb_11:32-40).
2. Worship. “I will freely sacrifice unto Thee,” &c. Here we have
(1) The forms of worship. “Sacrifice, … praise.” Forms are indispensable to us. They express, and, by expressing, often increase, religious feeling.
(2) The spirit of worship. “Freely.” This is not to be interpreted as signifying either (α) Spiritual as opposed to ceremonial offerings; or (β) Voluntary sacrifices as contrasted to those offered in fulfilment of vows; but (γ) Offerings brought with a willing mind and a glad heart. Sacrifice and praise, gifts and songs, are acceptable unto God and helpful to man only in the measure of their spontaneousness and heartiness. Here is another thing which contributed to the triumph of the Psalmist,—he delighted in worship. Worship calms, emboldens, strengthens man. Faith and worship are of the essential nature of a victorious life.
II. The conquering power of the triumphant life.
1. It gives assurance of victory. “Behold, God is mine helper,” &c., Psa_54:4-5. The believer in Christ has an unfailing assurance that, through Him, he will vanquish all his enemies.
2. It enables its possessor to realise the deliverance, and to triumph even in the midst of the trouble and conflict. “He hath delivered me out of all trouble,” &c. The victorious spirit enables David, even in the midst of his anxieties and perils, to realise
(1) Complete deliverance from trouble; and
(2) Complete triumph over his enemies. “Mine eye hath seen his desire upon mine enemies.” Wordsworth: “The words ‘his desire’ are not in the original, and would be better omitted. What David says is, that his eyes look calmly on his enemies: he views them without alarm; for he feels that the shield of God’s power and love is cast over him to protect him.”
CONCLUSION.—Let us thankfully rejoice in the victorious life. Even now, while beset by troubles and confronted by enemies, we triumph in and through Jesus our Lord. “These things I have spoken unto you, that in Me ye might have peace,” &c. (Joh_16:33). “We glory in tribulations also,” &c. (Rom_5:3-5). “In all these things we are more than conquerors,” &c. (Rom_8:31-39). “Now thanks be unto God, which always causeth us to triumph in Christ.”
GOD OUR HELPER
(Psa_54:4.)
“Behold, God is mine helper.”
Man often stands in need of Divine help. It is good and pleasant to enjoy the help of our fellow-saints; but their help is limited, uncertain, and often valueless. Not so God—He is possessed of every qualification, so there never can be failure with him. Notice—
I. When God is the helper of His people.
1. In the great crisis of their conversion. He raiseth from the pit, delivers, saves, &c.
2. In the troubles and afflictions of life. These are many, varied, sometimes severe, &c. Job, the Apostles (2Co_1:8-10).
3. In the perils and conflicts of their warfare (Psa_37:14-15; Psa_60:11-12; Psa_146:5).
4. In their labours and toils in His kingdom (Psa_121:1-2).
5. In weakness, sickness, and death (Psa_23:4; Psa_116:1-9).
II. What kind of a Helper is God.
1. Always near at hand.
2. Always efficient and sufficient.
3. Perpetual and everlasting.
III. The conclusions to which the subject should lead us.
1. Personal knowledge and reliance on God.
2. Unwavering faith and hope.
3. Constant prayer and supplication. He will be sought and inquired of.
4. Acknowledgment and praise. “Bless the Lord at all times,” &c.—Jabes Burns, D. D.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v1 God realized as manifesting Himself according to His Name.
God realized as manifesting Himself according to His Name.
To the chief musician, on stringed instruments; Maskil of David: when the Ziphites came and said to Saul, Doth not David hide himself with us?
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The third psalm of this Maskil series seems to turn aside from the direct subject of them, to show the encouragement given to faith under the trial, in the anticipation of the intervention of God in behalf of His people, suffering under the cruel hands of their persecutors. It is a psalm of the simplest character; for God does not hide His consolation deep in dark speeches from those who have need of it. The Name of God, that is, His revelation of Himself, is that which secures salvation for them. God acts so as to glorify Himself, by the display of His character; and in His salvation all His nature is declared: only the salvation here is an external one, from enemies; though it be true that for Him thus to come in for them their sins must be put away. But this is not before us here.
The occasion of the psalm is difficult in application to the last day trials; which only means that we have little skill in such applications. We know just enough to make us realize our shame that we know no more.
1. Short as it is, the psalm is divided into two parts; the first of which gives us the cry to God, the invocation of His power in behalf of the sufferer. Deliverance for him will be according to righteousness, that is, in consistency with God Himself; which implies no legal righteousness on the psalmist’s part. God’s righteousness we have learned to recognize in a gospel to sinners: and this is what the work of Christ has accomplished for us. The Name of God has only been revealed in Him: and when we know it, we have fuller ground of confidence than any righteousness possible to man could give. Here also, as regards the enemy, there is right that can be pleaded against him; and so the psalmist can say, "Right me with Thy might." His enemies are also God’s enemies, -"strangers" in heart, though (as in David’s case) they may be Israelites in the flesh; and violent men, who have not set God before them.
2. The second part anticipates in faith the help that has been sought. God Himself is the Helper: the Lord it is who upholds his soul. The result is then foreseen; simple enough from such premises: "He shall requite evil to them that watch me" with malignant eyes; "in Thy faithfulness," he can ask, "destroy Thou them." The time prophesied of for the earth’s judgment is at hand, and God’s faithfulness is pledged to fulfill His word.
Then indeed will delivered Israel with a full heart bring her sacrifices to God, and praise Jehovah’s Name, once more and now fully made known in their redemption (see Exo 3:13-17, notes). The last verse gives the experience of this: "He hath delivered me out of all strait; and mine eye hath seen its fill upon mine enemies."
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Title.—(RV) 'For the Chief Musician; on stringed instruments. Maschil…
Title.—(RV) 'For the Chief Musician; on stringed instruments. Maschil of David: when the Ziphites came and said to Saul, Doth not David hide himself with us?' Whatever be the value of the title there is nothing in the Ps. to make us reject it, unless it be the allusion in Psa_54:3 to the Ziphites as 'strangers.' For the historical incident see 1Sa_23:19; 1Sa_26:1. The Ps. consists of a prayer for deliverance from enemies (Psa_54:1-3), and an expression of confidence and praise (Psa_54:4-7). For Maschil see on Psalms 32. The Ps. is used on Good Friday.
1. Judge me] Do justice to me. By thy strength] RV 'in thy might.' God's 'judgment' is a practical vindication of His people's cause.
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3. Strangers] In Psa_86:14 this v. is repeated, with the substitution of 'the proud' for 'strangers,' and possibly we should read 'the proud' here. The difference depends on the interchange of two very similar Heb. letters. 'Strangers,' if not applicable to the Ziphites, may refer to the'men of Keilah, who were perhaps Canaanites. Oppressors seek] RV 'violent men have sought.'
4. The Lord] here 'Adonai,' not 'Jehovah.'
5. Reward evil] RV 'requite the evil' that they have done. Thy truth] thy faithfulness, or righteous self-consistency.
6. Freely] RV 'with a freewill offering' (Num_15:3); LXX 'with free will.' O Lord] the one occurrence of 'Jehovah' in this Elohistic Ps.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v1 Neginoth Neginoth, stringed instrucments.
Neginoth Neginoth, stringed instrucments.
Maschil Maschil, "instruction."
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 Psalm 54
Psalm 54
The Prayer of the Godly
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1. The prayer for salvation (Psa 54:1-3)
2. The assurance of faith (Psa 54:4-7)
During that final apostasy when the man of sin is revealed, the saints among the Jews will suffer persecution as the prophetic Word elsewhere reveals. Here is another prophetic record of their prayers, with a believing anticipation of deliverance.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 Prayer and Consolation at the Time of Persecution.
Prayer and Consolation at the Time of Persecution.
To the chief musician on Neginoth, the music to be played on stringed instruments as the psalm was rendered in the liturgical service, Maschil, a didactic poem, a psalm of David, when the Ziphims, the inhabitants of the wilderness of Ziph in the southern part of Judah, came and said to Saul, Doth not David hide himself with us? This event, narrated 1Sa 23:19; 1Sa 26:1, occasioned the writing of this hymn, a prayer for deliverance.
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v. 1. Save me, O God, by Thy name, this being the sum of all God’s attributes as revealed to men, especially His grace, mercy, and truth, and judge me by Thy strength, another manifestation of His name or essence. David confidently asks that his case be taken up in the court of God, for he knows that he will be justified in the sight of the Lord.
v. 2. Hear my prayer, O God; give ear to the words of my mouth, lending His ears, to that end, with the most careful attention.
v. 3. For strangers are risen up against me, the reference being chiefly to the Ziphites, and oppressors seek after my soul, their object being to bring about his death; they have not set God before them. Selah. The Ziphites were not actuated by the fear of God in treacherously making known David’s hiding place, they were not performing a duty which their loyalty to Saul might have demanded of them, but proved themselves strangers, degenerate children of Abraham, and therefore of a wicked, violent, and cruel disposition. In these circumstances David turned to God as His only Helper.
v. 4. Behold, God is mine Helper, taking his part against the enemies; the Lord is with them that uphold my soul, not merely one among many who support his soul in this extremity, but their only representative.
v. 5. He shall reward evil unto mine enemies, paying the oppressors in their own coin. Cut them off in Thy truth, because of His faithfulness, on account of His promises to help the oppressed who trust in Him.
v. 6. I will freely sacrifice unto Thee, with a glad heart and a willing hand, as true gratitude demands; I will praise Thy name, O Lord; for it is good, the revelation of God’s essence in the case of David being that of His goodness.
v. 7. For He hath delivered me out of all trouble, this deliverance being referred to the name of God; and mine eye hath seen his desire upon mine enemies, for such is the confidence of faith that it sees the fulfilment of prayer even while the prayer is being made. It is the same confidence of faith which is found in all Christians when they, in the midst of mighty enemies and oppressors, trust in the deliverance of the Lord, whether this come here in time or hereafter in eternity. They regard all His promises as already fulfilled.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v1 General Information:
General Information:
Parallelism is common in Hebrew poetry. (See: Poetry and Parallelism)
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General Information:
This psalm is a prayer for help.
For the chief musician
"This is for the director of music to use in worship"
on stringed instruments
"people should play stringed instruments with this song"
A maschil
This may refer to a style of music. See how you translated this in Psalms 32:1
Ziphites
people from the city of Ziph in the Judean mountains, southeast of Hebron. (See: How to Translate Names)
Does David not hide himself with us?
This question is used to show that this is something important that Saul should know. AT: "David is hiding himself with us." (See: Rhetorical Question)
Save me, God, by your name
Here God's name represents his character. It may represent specifically his power or his justice. AT: "Save me, God, by your power" (See: Metonymy)
judge me in your might
Judging David here represents showing people that David is not guilty. When God uses his might to save David, people will know that God has judged him as not guilty. AT: "In your might, show people that I am not guilty" or "Show people that I am not guilty by using your power to rescue me" (See: Metonymy)
give ear to the words
Giving one's ear represents listening. AT: "listen to the words" (See: Metonymy)
the words of my mouth
Here the speaker is represented by his mouth. AT: "my words" or "what I am saying to you" (See: Synecdoche)
have risen up against me
Rising up against someone represents preparing to attack him or actually attacking him. AT: "have prepared to attack me" or "are attacking me" (See: Metonymy)
pitiless men
"men who have no mercy"
have sought after my life
Seeking after someone's life represents trying to kill him. AT: "have tried to kill me" or "want to kill me" (See: Metonymy)
they have not set God before them
Setting God before them represents paying attention to God. AT: "they do not pay attention to God" or "they ignore God" (See: Metonymy)
translationWords
David
Saul (OT)
save
God
name
judge
might
pray
word
raise
selah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 3 Ps 54 In this individual lament, occasioned by violent…
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.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.