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.
DIVISION. 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.
EXPOSITION
Verse 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.
Verse 2. 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.
Verse 3. 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.
Verse 4. 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.
Verse 5. 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.
Verse 6. 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.
Verse 7. 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.
EXPLANATORY NOTES AND QUAINT SAYINGS
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.
Verse 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.
Verse 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."
Verse 2. (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.
Verse 3. 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.
Verse 3. (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.
Verse 3. (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.
Verse 3. 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.
Verse 4. 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.
Verse 4. 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.
Verse 4. (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.
Verse 5. 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.
Verse 6. 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.
Verse 7. 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.
Verse 7. The reader will note that the words his
desire are supplied by our translators, and are not in the
original text. C. H. S.
HINTS TO THE VILLAGE PREACHER
Verse 1. 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.
Verse 2. 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.
Verse 3. 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.
Verse 3. (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.
Verse 4. 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.
Verse 6. We should sacrifice voluntarily, liberally,
joyfully, continuously, with pure motive.
Verse 6. The goodness of praising the good name.
Verse 7. (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.