Psalmen 54:1

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

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…

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.