Psalms 54 commentary

God is faithful, though men are not to be trusted, and it is well for us it is so. David has no other plea to depend upon than God's name, no other power to depend upon than God's strength, and these he makes his refuge and confidence. This would be the effectual answer to his prayers. Looking unto David, betrayed by the men of Judah, and to Jesus, betrayed by one of his apostles, what can we expect from any who have not set God before them, save ingratitude, treachery, malice, and cruelty? 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 set God before us at all times; for if we do not, we are in danger of despair.

Behold, God is mine Helper. If we are for him, he is for us; and if he is for us, we need not fear. Every creature is that to us, and no more, which God makes it to be. The Lord will in due time save his people, and in the mean time he sustains them, and bears them up, so that the spirit he has made shall not fail. There is truth in God's threatenings, as well as in his promises; sinners that repent not, will find it so to their cost. David's present deliverance was an earnest of further deliverance. He speaks of the completion of his deliverance as a thing done, though he had as yet many troubles before him; because, having God's promise for it, he was as sure of it as if it was done already. The Lord would deliver him out of all his troubles. May he help us to bear our cross without repining, and at length bring us to share his victories and glory. Christians never should suffer the voice of praise and thanksgiving to cease in the church of the redeemed.

PSALM 54

David has recorded in this psalm the prayers which he offered up to God when he heard of his having been betrayed by the Ziphites, and was reduced to a situation of extreme danger. It cannot fail to impress us with a high idea of his indomitable faith, thus to find him calling upon the name of God in the immediate prospect of death.

To the chief musician on Neginoth. A Psalm of David for instruction: when the Ziphites came and said to Saul, Doth not David hide himself with us?

We know from the sacred history that David frequently concealed himself in that part of the wilderness which adjoined to the Ziphites. It appears (1 Samuel 23:19; 26:1) that he was betrayed by them on two different occasions; and he takes notice of the particular circumstances in which the psalm was written, to teach us that we should never despair of divine help even in the worst situation. Surrounded as he was by hostile troops, and hemmed in on every side by apparently inevitable destruction, we cannot but admire the rare and heroical intrepidity which he displayed in committing himself, by prayer, to the Almighty. It might have appeared just as credible that God could bring the dead out of the grave, as that he could preserve him in such circumstances; for it seemed impossible that he should escape from the cave where he was concealed with his life.

Psalm 54:1-3

1. 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 the terrible ones have sought after my soul they have not set God before them. Selah.

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.

PSALM 54

Psa 54:1-7. See on Psa 4:1, title; Psa 32:1, title; for the history, see 1Sa 23:19, 29; 26:1-25. After an earnest cry for help, the Psalmist promises praise in the assurance of a hearing.

1. by thy name--(Psa 5:11), specially, power.

judge me--as in Psa 7:8; 26:1.

2. (Compare Psa 4:1; 5:1).

3. strangers--perhaps Ziphites.

oppressors--literally, "terrible ones" (Is 13:11; 25:3). Such were Saul and his army.

not set ... them--acted as atheists, without God's fear (compare Psa 16:8).

4. (Compare Psa 30:10).

with them--on their side, and for me (compare Psa 46:11).

5. He shall ... evil--or, "Evil shall return on" (Psa 7:16) my enemies or watchers, that is, to do me evil (Psa 6:7).

in thy truth--Thy verified promise.

6. I will freely, &c.--or, present a freewill offering (Le 7:16; Nu 15:3).

7. mine eye ... desire--(compare Psa 59:10; 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Psa 52:6, 7).

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, Psa 54:1-7 (note).

Hear my prayer - In his straits he had recourse to God; for from him alone, for the reasons alleged above, his deliverance must proceed.

Strangers are risen up against me - The Ziphites.

And oppressors - Saul, his courtiers, and his army.

They have not set God before them - It is on no religious account, nor is it to accomplish any end, on which they can ask the blessing of God.

Selah - This is true.

Behold, God is mine helper - This would naturally occur to him when he saw that Saul was obliged to leave the pursuit, and go to defend his territories, when he was on the very point of seizing him. God, whose providence is ever watchful, had foreseen this danger and stirred up the Philistines to make this inroad just at the time in which Saul and his army were about to lay hands on David. Well might he then say, "Behold, God is mine helper."

Is with them, that uphold my soul - נפשי naphshi, my life. This may even refer to the Philistines, who had at this time made an inroad on Israel. God was even with his own enemies, by making them instruments to save the life of his servant.

He shall reward evil - Saul and his courtiers, instead of having God's approbation, shall have his curse.

Cut them off in thy truth - Thou hast promised to save me; these have purposed to destroy me. Thy truth is engaged in my defence; they will destroy me if permitted to live: to save thy truth, and to accomplish its promises, thou must cut them off.

I will freely sacrifice unto thee - Or, I will sacrifice nobly unto thee. Not only with a willing mind, but with a liberal hand will I bring sacrifice unto thee.

For it is good - Thy name is good; it is descriptive of thy nature; full of goodness and mercy to man. And it is good to be employed in such a work: whoever worships thee in sincerity is sure to be a gainer. To him who orders his conversation aright, thou dost show thy salvation.

For he hath delivered me - Saul had now decamped; and was returned to save his territories; and David in the meanwhile escaped to En-gedi. God was most evidently the author of this deliverance.

Mine eye hath seen his desire upon mine enemies - It is not likely that this Psalm was written after the death of Saul; and therefore David could not say that he had seen his desire. But there is nothing in the text for his desire; and the words might be translated, My eye hath seen my enemies - they have been so near that I could plainly discover them. Thus almost all the Versions have understood the text. I have seen them, and yet they were not permitted to approach me. God has been my Deliverer.

Name - By thy own strength. Judge - Plead my cause.

Strangers - The Zephites, whom, though Israelites, he calls strangers in regard of their barbarous and perfidious carriage.

Thy truth - Whereby thou art engaged to fulfil thy promises and threatenings.

1. SAve me, O God, by thy Name , and judge me by thy strength.

(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.

(i. e.) Judge or give Sentence for me, or plead my Cause, as this Phrase is oft taken, as we have seen.

3. For strangers are risen up against me, and oppressors seek after my soul; they have not set God before them Selah.

The Ziphites, whom, though Israelites, he calls Strangers in regard of their Barbarous and perfidious Disposition, and Carriage towards him, by which they shewed themselves to be estranged from God, as the wicked are said to be, Psal. 58. 3. and from the Common-wealth of Israel, and from all the Laws of Piety and Humanity. For which Causes he calls such Persons Heathens, Psal. 59. 5. and elsewhere.

They cast off all Regard to thy Presence and Authority, and all Fear of thy Judgements.

Marginal references: Psal. 86. 14.

4. Behold , God is mine helper: the LORD is with them that uphold my soul .

Consider it, and see the Vanity of all your wicked Practices against me.

He fights for them, and on my behalf, and therefore against all mine Enemies.

Marginal references: Psal. 118. 7.

5. He shall reward evil unto mine Enemies; cut them off in thy truth .

Or, for or according to thy Truth; whereby thou art engaged to fulfil thy Promises made to me, and thy Threatnings denounced against thine and mine implacable Enemies.

Marginal references: Heb. those that [illegible: 1 word] me.

6. I will freely sacrifice unto thee; I will praise thy name, O LORD, for it is good .

Not by Constraint, as many do, because they are obliged to it, and cannot neglect it without Shame and Inconvenience to themselves, but with a willing and Cheerful mind; which thou lovest in and above all Sacrifices.

Either thy Name: Or rather, to Praise thy Name.

(i. e.) An act of Justice and Piety and Gratitude.

7. For he hath delivered me out of all trouble: and mine eye hath seen his desire upon mine Enemies.

He speaks of it as a thing already done; Either, to express his assurance of it: Or, because this Psalm was made after it was done.

Or, thy Vengeance: Which may be understood out of v. 5. But there is no necessity of any Supplement; the Words in the Hebrew run thus. Mine eye hath looked upon mine Enemies: Either with Delight, as this Phrase signifies, Psal. 22. 17. and 27. 4. and elsewhere: Or, without Fear or Shame. I shall not be afraid to look them in the Face, having God on my side.

Psa 54:1-3 (Hebrew_Bible_54:3-5) This short song is divided into two parts by Sela The first half prays for help and answer. The Name of God is the manifestation of His nature, which has mercy as its central point (for the Name of God is טּוב, v. 8, Ps 52:11), so that בּשׁמך (which is here the parallel word to בּגבוּרתך) is consequently equivalent to בּחסדּך. The obtaining of right for any one (דּין like שׁפט, Psa 7:9, and frequently, עשׂה דּין, Psa 9:5) is attributed to the all-conquering might of God, which is only one side of the divine Name, i.e., of the divine nature which manifests itself in the diversity of its attributes. האזין (Psa 54:4) is construed with ל (cf. אל, Psa 87:2) like הטּה אזן, Psa 78:1. The Targum, misled by Psa 86:14, reads זרים instead of זרים in Psa 54:5. The inscription leads one to think of the Ziphites in particular in connection with “strangers” and “violent men.” The two words in most instances denote foreign enemies, Isa 25:2., Psa 29:5; Eze 31:12; but זר is also a stranger in the widest sense, regulated in each instance according to the opposite, e.g., the non-priest, Lev 22:10; and one’s fellow-countrymen can also turn out to be עריצים, Jer 15:21. The Ziphites, although Judaeans like David, might be called “strangers,” because they had taken the side against David; and “violent men,” because they pledged themselves to seize and deliver him up. Under other circumstances this might have been their duty as subjects. In this instance, however, it was godlessness, as Psa 54:5 (cf. Psa 86:14) says. Any one at that time in Israel who feared God more than man, could not lend himself to be made a tool of Saul’s blind fury. God had already manifestly enough acknowledged David.

Psa 54:4-7 (Hebrew_Bible_54:6-9) In this second half, the poet, in the certainty of being heard, rejoices in help, and makes a vow of thanksgiving. The בּ of בּסמכי is not meant to imply that God is one out of many who upheld his threatened life; but rather that He comes within the category of such, and fills it up in Himself alone, cf. Psa 118:7; and for the origin of this Beth essentiae, Psa 99:6, Jdg 11:35. In Psa 54:7 the Kerî merits the preference over the Chethîb (evil shall “revert” to my spies), which would at least require על instead of ל (cf. Psa 7:17). Concerning שׁררי, vid., on Psa 27:11. In the rapid transition to invocation in Psa 54:7 the end of the Psalm announces itself. The truth of God is not described as an instrumental agent of the cutting off, but as an impelling cause. It is the same Beth as in the expression בּנדבה (Num 15:3): by or out of free impulse. These free-will sacrifices are not spiritual here in opposition to the ritual sacrifices (Psa 50:14), but ritual as an outward representation of the spiritual. The subject of הצּילני is the Name of God; the post-biblical language, following Lev 24:11, calls God straightway השּׁם, and passages like Isa 30:27 and the one before us come very near to this usage. The praeterites mention the ground of the thanksgiving. What David now still hopes for will then lie behind him in the past. The closing line, v. 9 b, recalls Psa 35:21, cf. Psa 59:11; Psa 92:12; the invoking of the curse upon his enemies in v. 8 recalls Psa 17:13; Psa 56:8; Psa 59:12.; and the vow of thanksgiving in v. 8 recalls Psa 22:26; Psa 35:18; Psa 40:10.

Complaints.

1 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.

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. vii. 5. 2. His prayer to God for succour and deliverance, v. 1, 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 (v. 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, v. 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, Eccl. iii. 16. Paul's greatest perils were by his own countrymen and by false brethren (2 Cor. xi. 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.

Consolations.

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.

We have here the lively actings of David's faith in his prayer, by which he was assured that the issue would be comfortable, though the attempt upon him was formidable.

I. He was sure that he had God on his side, that God took his part (v. 4); he speaks it with an air of triumph and exultation, Behold, God is my helper. If we be for him, he is for us; and, if he be for us, we shall have such help in him that we need not fear any power engaged against us. Though men and devils aim to be our destroyers, they shall not prevail while God is our helper: The Lord is with those that uphold my soul. Compare Ps. cxviii. 7, "The Lord taketh my part with those that help me. There are some that uphold me, and God is one of them; he is the principal one; none of them could help me if he did not help them." Every creature is that to us (and no more) that God makes it to be. He means, "The Lord is he that upholds my soul, and keeps me from tiring in my work and sinking under my burdens." He that by his providence upholds all things by his grace upholds the souls of his people. God, who will in due time save his people, does, in the mean time, sustain them and bear them up, so that the spirit he has made shall not fail before him.

II. God taking part with him, he doubted not but his enemies should both flee and fall before him (v. 5): "He shall reward evil unto my enemies that observe me, seeking an opportunity to do me a mischief. The evil they designed against me the righteous God will return upon their own heads." David would not render evil to them, but he knew God would: I as a deaf man heard not, for thou wilt hear. The enemies we forgive, if they repent not, God will judge; and for this reason we must not avenge ourselves, because God has said, Vengeance is mine. But he prays, Cut them off in thy truth. This is not a prayer of malice, but a prayer of faith; for it has an eye to the word of God, and only desires the performance of that. There is truth in God's threatenings as well as in his promises, and sinners that repent not will find it so to their cost.

III. He promises to give thanks to God for all the experiences he had had of his goodness to him (v. 6): I will sacrifice unto thee. Though sacrifices were expensive, yet, when God required that his worshippers should in that way praise him, David would not only offer them, but offer them freely and without grudging. All our spiritual sacrifices must, in this sense, be free-will-offerings; for God loves a cheerful giver. Yet he will not only bring his sacrifice, which was but the shadow, the ceremony; he will mind the substance: I will praise thy name. A thankful heart, and the calves of our lips giving thanks to his name, are the sacrifices God will accept: "I will praise thy name, for it is good. Thy name is not only great but good, and therefore to be praised. To praise thy name is not only what we are bound to, but it is good, it is pleasant, it is profitable; it is good for us (Ps. xcii. 1); therefore I will praise thy name."

IV. He speaks of his deliverance as a thing done (v. 7): I will praise thy name, and say, "He has delivered me; this shall be my song then." That which he rejoices in is a complete deliverance—He has delivered me from all trouble; and a deliverance to his heart's content—My eye has seen its desire upon my enemies, not seen them cut off and ruined, but forced to retreat, tidings being brought to Saul that the Philistines were upon him, 1 Sam. xxiii. 27, 28. All David desired was to be himself safe; when he saw Saul draw off his forces he saw his desire. He has delivered me from all trouble. Either, 1. With this thought David comforted himself when he was in distress: "He has delivered me from all trouble hitherto, and many a time I have gained my point, and seen my desire on my enemies; therefore he will deliver me out of this trouble." We should thus, in our greatest straits, encourage ourselves with our past experiences. Or, 2. With this thought he magnified his present deliverance when the fright was over, that it was an earnest of further deliverance. He speaks of the completing of his deliverance as a thing done, though he had as yet many troubles before him, because, having God's promise for it, he was as sure of it as if it had been done already. "He that has begun to deliver me from all troubles, and will at length give me to see my desire upon my enemies." This may perhaps point at Christ, of whom David was a type; God would deliver him out of all the troubles of his state of humiliation, and he was perfectly sure of it; and all things are said to be put under his feet; for, though we see not yet all things put under him, yet we are sure he shall reign till all his enemies be made his footstool, and he shall see his desire upon them. However, it is an encouragement to all believers to make that use of their particular deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18, He that delivered me from the mouth of the lion shall deliver me from every evil work, and will preserve me to his heavenly kingdom.

PSAL. LIV.

To the master of the musicke on Neginoth, an instructing Psalme of David. When the Ziphims came and said unto Saul, doth not David hide himselfe with us?

O God, in thy name save me, and in thy power judge me. O God, heare my prayer, hearken to the words of my mouth. For strangers are risen up against me, and daunting tyrants seeke my soule, they have not set God before them Selah. Lo[illegible: 1 letter] God is mine helper, the Lord is with them that uphold my soule. He will turne the evill to my enviers: in thy truth suppresse thou them. With voluntarinesse I will sacrifice unto thee, I will confesse thy Name Iehovah, because it is good. For hee hath freely rid mee out of all distresse, and mine eye hath seene on mine enemies.

Annotations. ZIphi[illegible: 2 letters]s] or Zipheans. the Inhabitants of Ziph, a citie in the tribe of Iudah, Ios. 15. 24. by which there was a wildernesse and wood, wherein David hid himselfe when he fled from Ke[illegible: 2 letters]ah for feare of King Saul, and was bewrayed by these Ziphims unto the King, once and the second time, whereupon he made this Psalme. See the history, 1 Sam. 23. 14, 15. 19, &c. and 26 1, 2. Vers. 5. strangers] the Ziphims, estranged from God, and alienated from his people, Psal. 58. 4. Isa. 1. 4. So wicked men are called Heathens, Psal. 59. 6. In Psal. 86. 14. his is repeated by David: but for Zarim, strangers, there he calleth them Zedim, proud. daunting tyrants] terrible dismayers, as Saul and his retinue, whose terrour daunted many. See Psal. 10. 18. seeke my soule] my life, to take it away: see the note on Psal. 35. 4. Vers. 6. with them that uphold] or, among the upholders, the valiant souldiers that helped David in his battels: as 1 Chron. 12. 1. &c. a like manner of speech is, Iudg. 11. 35. thou art among them that trouble me. Vers. 7. returne the evill] to wit, which they intend against me. For the righteous escapeth out of trouble, and the wicked shall come in his stead, Prov. 11. 8. suppresse them] restraine them, or cut them off. Compare Psal. 143. 12. Vers. 8. With voluntarinesse] or, In freenesse; that is, freely, liberally, of a willing minde. Such sacrifices the law mentioneth, Levit. 7. 16. Vers. 9. eye hath seene] to wit, the worke, or reward of God; in Chaldee, the vengeance on mine enemies, mentioned before in vers. 7. and as is expressed in Psal. 91. 8. but often this word is concealed, as Psal. 35. 21. and 92. 12. or hath viewed them with delight: see Psal. 22. 18.

PSAL. LIV.

MAſchil] Inſtructing us, ſaith One, to draw neer to God, as dangers draw neerer to us,

When the Ziphims] Which ſignifieth Flouriſhing; Erant autem Ziphaei ex ſtirpe Caleb. 1. Chron. 2. [illegible: 2 letters] & Nabal, ſed degeneres, they might have flouriſhing eſtates, but they had withered ſouls; elſe they would never have ſought twice over to have betrayed good David into the hand of Saul, 1 Sam 23. & 26.

Came and ſaid to Saul] If a Ruler hearken to lyes, all his ſervants are wicked, Prov. 29.12. See the Note there.

Doth not David hide himſelf with us?] viz. In the wood and wilderneſſe neer 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 (alius Trudgeover the World) hid himſelf in a corn-field,Act. & Mon. was deſcryed by Ralph Lurdain for mony, and burnt at Chelmsford; where afterward the ſame Lurdain was hanged for ſtealing an horſe; and confeſt it was juſt in God upon him, for bewraying that innocent man.

Verſ. 1. Save mee, O God, by thy name] i. e: By thy ſelf, and eſpecially by thy goodneſs, whereby thou art nominatiſſimus in Eccleſia, well known in thy Church, as a main peece of thy name, Exod. 34.6, 7.

Verſ. 2. Hear my prayer, O God] He runs to God by moſt earneſt prayer, for our inſtance and inſtruction in like caſe; for we muſt prepare for the like trialls, nec de cruce disputandum eſt. otioſe & velut in umbra, &c.

Ver. 3. For ſtrangers are riſen up againſt mee] He meaneth not foreiners,Nothi & ſpurii. but home-dwellers; Saul, Doeg, Ziphims, &c. ſtrangers to Religion, reaſon, common humanity, Jews outwardly, but not inwardly; Heathens upon the matter, Pſal. 59.5. Rev. 11.2. Am. 9.7. The Pope ſhewed himſelf no better in delivering up for mony Zemes the great Turks Brother, who fled to him for ſafeguard of his life, wrongfully ſought after.

Oppreſſours ſeek after my ſoul] i.e. My life at leaſt; my ſoul alſo they would deſtroy, if it lay in their power, as the Papiſts delivered up John Hus to the Devil when they burnt him; and would not allow Hierom of Prague a Confeſſour, though he requeſted it. So the Monſter of Millain that made his enemy firſt curſe Chriſt in hope of life, and then ſtabbed him to death, ſaying, Now go ſoul and body to the Devill. So hee that for ſpite procuring a man to bee hanged,Bodio. derep. and ſeeing him penitent, ſaid, I am afraid the rogue will go to Heaven.

They have not ſet God before them This was the root of all their out-rages, they made no reckoning of God, pr[illegible: 1 letter]ut eſt judex & vindex mali, as he is a ſevere Judge, and a ſharp revenger of ſin and wickedneſſe.

Verſ. 4. Behold, God is mine helper] And that mine enemies might have ſeen, had they ſet God before them. The Dutch have a proverb, where God hath a mind to deſtroy a man, he firſt putteth out his eyes.

The Lord is with them that uphold my ſoul] That favour my righteous cauſe and wiſh my wel-fare, as doth Jonathan, and the reſt that fear God; who although they be but few and feeble in compariſon, yet they have God with them, and for them, (non interfuit modo, ſed etiam praefuit) and how many do you reckon him for? as Antigonus once ſaid. David was invironed, and in great danger to be ſurprized; but God reſcued him by an invaſion of the Philiſtines, 1 Sam. 23.27, 28. The Lord knoweth how to deliver his, 2 Pet. 2. R. Moſes expoundeth it, God is loco omnium, & ſuper omnes, in ſtead of all, and above all.

Verſ. 5. He ſhall reward evill unto mine enemies] Or, Mine obſervers, that watch mee a miſchief. I ſhall eſcape out of trouble, and they ſhall come in my ſtead, Prov. 11.8.

Cut them off in thy truth] i.e. According as thou haſt pronounced againſt ſuch as ſeek and ſuck innocent blood.

Verſ. 6. I will freely ſacrifiſe unto thee] Or, Liberally; not with an ill will and pinchingly. The Arabick rendreth it, Laudabo te obediens. Praiſe is the beſt ſacrifice, and obedience is the beſt praiſe.

I will praiſe thy name, O Lord, for it is good] Thy name is good, and it is a good thing to praiſe it; for thereby men do thee right, help thee to thine own, ſecure to themſelves former favours, and procure future.

Verſ. 7. For he hath delivered mee] i. e. He ſurely will: this is the language of faith; this is the triumph of Truſt.

And mine eye hath ſeen my deſire upon mine enemies] This was not an evill eye of envy or private revenge; ſuch as was that of him, who when he ſaw a pit full of mansblood, cryed out, O formo ſum ſpectaculum! O brave ſight! or that of Antichriſt who hath oft glutted his eyes with many ſuch goodly bloody ſights; as when he cauſed the Maſſacre of Paris to be painted in his Palace,Thuan. and had the Admirals head ſent him for a preſent: But as admiring Gods juſtice on his enemies, and love toward his people, he was well pleaſed with ſuch a providence, and beheld it with comfort. The Arabick rendreth it, Oculus meus requievit. Tremellius, Mine eye beholdeth mine enemies; I dare now boldly look them in the face, being ſtrengthened with thy might, &c.

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.

Hear my prayer, O God. This has ever been the defence of saints. As long as God hath an open ear we cannot be shut up in trouble. All other weapons may be useless, but all prayer is evermore available. No enemy can spike this gun. Give ear to the words of my mouth. Vocal prayer helps the supplicant, and we keep our minds more fully awake when we can use our tongues as well as our hearts. But what is prayer if God hear not? It is all one whether we babble nonsense or plead arguments if our God grant us not a hearing. When his case had become dangerous, David could not afford to pray out of mere custom, he must succeed in his pleadings, or become the prey of his adversary.

For strangers are risen up against me. Those who had no cause for ill will had gone against him; persons to whom he could have given no offence, for they were strangers to him. They were aliens to his God also, and should these be allowed to worry and destroy him. A child may well complain to his father when strangers come in to molest him. What right have they to interfere? Let them leave off meddling and mind their own concerns. And oppressors seek after my soul. Saul, that persecuting tyrant, had stamped his own image on many more. Kings generally coin their own likeness. He led the way, and others followed seeking David's soul, his blood, his life, his very existence. Cruel and intense were they in their malice, they would utterly crush the good man; no half measure would content them. They have not set God before them. They had no more regard for right and justice than if they knew no God, or cared for none. Had they regarded God they would not have betrayed the innocent to be hunted down like a poor harmless stag. David felt that atheism lay at the bottom of the enmity which pursued him. Good men are hated for God's sake, and this is a good plea for them to urge in prayer. Selah. As if he said, "Enough of this, let us pause." He is out of breath with indignation. A sense of wrong bids him suspend the music awhile. It may also be observed, that more pauses would, as a rule, improve our devotions: we are usually too much in a hurry: a little more holy meditation would make our words more suitable and our emotions more fervent.

Behold, God is mine helper. He saw enemies everywhere, and now to his joy as he looks upon the band of his defenders he sees one whose aid is better than all the help of men; he is overwhelmed with joy at recognizing his divine champion, and cries, Behold. And is not this a theme for pious exultation in all time, that the great God protects us, his own people: what matters 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? Little care we for the defiance of the foe while we have the defence of God. The Lord is with them that uphold my soul. The reigning Lord, the great Adonai is in the camp of my defenders. Here was a greater champion than any of the three mighties, or than all the valiant men who chose David for their captain. The psalmist was very confident, he felt so thoroughly that his heart was on the Lord's side that he was sure God was on his side. He asked in the first verse for deliverance, and here he returns thanks for upholding: while we are seeking one mercy which we have not, we must not be unmindful of another which we have. It is a great mercy to have some friends left us, but a greater mercy still to see the Lord among them, for like so many cyphers our friends stand for nothing till the Lord sets himself as a great unit in the front of them.

He shall reward evil unto mine enemies. They worked for evil, and they shall have their wages. It cannot be that malice should go unavenged. It were cruelty to the good to be lenient to their persecutors. It is appointed, and so it must ever be, that those who shoot upward the arrows of malice shall find them fall upon themselves. The recoil of their own gun has often killed oppressors. Cut them off in thy truth. Not in ferocious revenge is this spoken, but as an Amen to the sure sentence of the just Judge. Let the veracity of thy threatenings be placed beyond dispute, the decree is right and just, let it be fulfilled. It is not a private desire, but the solemn utterance of a military man, a grossly injured man, a public leader destined to be a monarch, and a man well trained in the school of Moses, whose law ordains eye for eye, and tooth for tooth.

I will freely sacrifice unto thee. Spontaneously will I bring my freewill offerings. So certain is he of deliverance that he offers a vow by anticipation. His overflowing gratitude would load the altars of God with victims cheerfully presented. The more we receive, the more we ought to render. The spontaneousness of our gifts is a great element in their acceptance; the Lord loveth a cheerful giver. I will praise thy name, O Lord. As if no amount of sacrifice could express his joyful feelings, he resolves to be much in vocal thanksgiving. The name which he invoked in prayer (Ps 54:1), he will now magnify in praise. Note how roundly he brings it out: O Jehovah. This is ever the grand name of the revealed God of Israel, a name which awakens the most sublime sentiments, and so nourishes the most acceptable praise. None can praise the Lord so well as those who have tried and proved the preciousness of his name in seasons of adversity. The psalmist adds, for it is good, and surely we may read this with a double nominative, God's name is good, and so is his praise. 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. Praise is good in itself, good to us, and good to all around us. If David's enemies are described in Ps 54:3 as not setting God before them, he here declares that he is of a different mind from them, for he resolves to have the Lord in perpetual remembrance in his sacrifices and praises.

For he hath delivered me out of all trouble. Up to that time deliverance had come, and for that danger also he felt that rescue was near. David lived a life of dangers and hair breadth escapes, yet he was always safe. In the retrospect of his very many deliverances he feels that he must praise God, and looking upon the mercy which he sought as though it were already received, he sang this song over it —

"And a new song is in my mouth,

To long loved music set,

Glory to thee for all the grace

I have not tasted yet."

Out of all trouble our covenant God is pledged to bring us, and therefore even now let us uplift the note of triumph unto Jehovah, the faithful preserver of them that put their trust in him. Thus far have we proved his promise good; he changes not, and therefore in all the unknown future he will be equally our guardian and defence, "showing himself strong in the behalf of them whose heart is perfect toward him."

And mine eye hath seen his desire upon mine enemies. He knew that yet he should look on his haughty foes, gazing down on them in triumph as now they looked on him in contempt. He desired this as a matter of justice, and not of personal pique. His righteous soul exulted because he knew that unprovoked and gratuitous malice would meet with a righteous punishment. Could we keep out of our hearts all personal enmity as fully as the psalmist did in this Psalm, we might yet equally feel with him a sacred acquiescence and delight in that divine justice which will save the righteous and overthrow the malicious. In closing, let us trust that if we are as friendless as this man of God, we may resort in prayer as he did, exercise the like faith, and find ourselves ere long singing the same joyous hymn of praise.

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.

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.

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."

(second clause). Let the words of my mouth with which I have defended my cause, be pleasing and acceptable to thee. For in this way can prayers and words of the mouth be correctly distinguished, unless any one should wish simply to understand by them prayers uttered by the mouth; but, as I have said, the phrase is more emphatic. Hermann Venema, 1697-1787.

Strangers: aliens to his truth, men who from unbelief have estranged themselves from all lot and portion in his covenants —oppress and persecute. William Hill Tucker.

(first clause). The Chaldee interpreter reads, proud men, instead of strangers, a reading which also is found in eight of Kennicott's Codices. So also Ps 86:14. William Walford, in "The Book of Psalms. A New Translation, " etc., 1837.

(first clause). There is a great mistake made by rendering the word oyrz (zarim) strangers. The Ziphites surely were Israelites, and not strangers. The fact is this, that word is taken from hrz (zarah) the primary meaning of which is "to scatter, "to "disperse, "also "to sift, "as grain. Hence it signifies, likewise figuratively, to sift a matter, to investigate, to search out, to trace out. So here, David complains of the new and dangerous enemies he had got in the Ziphites, who became Saul's spies. When he pleads, therefore, for deliverance, saying, "Save me, O God, " etc., he describes the danger he was in: For spies have risen against me. Benjamin Weiss, in "New Translation, Exposition, and Chronological Arrangement of the Psalms," 1858.

Oppressors seek after my soul; i.e., my life at least; my soul also they would destroy, if it lay in their power, as the Papists delivered up John Huss to the devil. John Trapp, 1611-1662.

Behold, says he, I produce a certain fact, well known, demonstrated by a new proof, and worthy of all attention; for the particle behold, contains this breadth of meaning. Hermann Venema.

Christ sees with the utmost clearness, that God will be his own helper, and of them —the disciples and believers —that uphold his soul. In the same moment, does he foresee the destruction of his enemies. He views, in thought, the armies of Titus, the fall of the Jewish nation, and the dispersion of the remnant. He beholds the avenging hand of God, stretched in fury over the destroyers. William Hill Tucker.

(second clause). Such as take part with the persecuted saints, God will take part with them! The Lord is with them that uphold my soul. David Dickson.

Verses 4-5. He is assured of help to himself and to his friends, and of vengeance to his enemies. Whence learn,

1. Fervent prayer hath readily a swift answer, and sometimes wonderfully swift, even before a man have ended speech, as here David findeth in experience. Behold, saith he, God is my helper.

2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it, it can demonstrate God present in an instant; ready to help in greatest straits: Behold, God is my helper.

3. There is more joy in God's felt presence than grief in felt trouble; for, Behold, God is mine helper, was more comfortable to David than his friends' unkindness, and strangers' malice was grievous. David Dickson.

Cut them off. He desires that God would destroy them with a death dealing blow, which is the force the word tmu contains; its primitive sense is to be silent, to keep silence, whence it is transferred to a stroke penetrating deeply and striking fatally, such as is called a silent blow, opposed to a sounding one, which is wont to rebound and not pierce deeply. Hermann Venema.

I will freely sacrifice unto thee. He would sacrifice freely: by which he does not allude to the circumstance, that sacrifices of thanksgiving were at the option of worshippers, but to the alacrity and cheerfulness with which he would pay his vow when he had escaped his present dangers. John Calvin.

Mine eye hath seen his desire upon mine enemies. Or, mine eye hath looked upon mine enemies; that is, he was able to meet them without terror. Samuel Davidson, D.D., 1852.

The reader will note that the words his desire are supplied by our translators, and are not in the original text. C. H. S.

In the deliverance of the saints the honour and power of God are concerned.

1. Their failure would dishonour both.

2. Their salvation glorifies both.

3. Both are immutable, therefore we have a sure plea at all times.

Our main concern in prayer.

1. What is meant by God's hearing prayer.

2. How we may know that he has done so.

3. What is to be done when this is doubtful.

4. What is due to him when the hearing is given.

Strange trials.

1. They are not altogether strange.

(a) Not so to God.

(b) Not so in the history of the church.

(c) Not so to the provisions of grace wherein they are anticipated.

2. Wherein they are strange.

(a) They reveal God anew.

(b) Endear forgotten promises.

(c) Train unused graces.

(d) Being new praises, etc.

(last clause). The root of sin: if they remembered his authority they dared not, if they tasted his love they would not, if they were conformed to his nature they could not.

A theme for wonder.

1. At his unmerited grace, that he should side with me. 2. At his gracious power, for who can resist him?

3. At his practical help, for he has upheld my soul.

We should sacrifice voluntarily, liberally, joyfully, continuously, with pure motive.

The goodness of praising the good name.

(first clause). The exclamation of the newly pardoned penitent, the cry of the delivered saint, the song of the ripe Christian, the shout of the glorified believer.

WORK UPON THE FIFTY-FOURTH PSALM

In CHANDLER'S "Life of David, "pp. 152-4, there is an Exposition of this Psalm.