Outline of Chapter 54:

       Inscription       Psalm 54 Inscription

       vv.    1–3        David Asks God for Vindication, as Violent Men Have Risen Against Him

       vv.    4–5        God Will Help David and Dispense with His Foes

       vv.    6–7        David Thanks God for His Deliverance

Charts and Maps:

       v.      3           The Ten Million Dollar Analogy

       v.      5           What Does it Mean: Silence [or, Destroy] Them in Your Faithfulness ?

       v.      7           A Devotional Introduction to Psalm 54 by Charles Spurgeon

I ntroduction: The Ziphites went to Saul on two occasions. The first time it had occurred, David had just delivered Keilah from the Philistines, and the Ziphites went to Saul and said, “Is David not hiding himself near us in the strongholds at Horesh, on the hill of Hachilah, which is south of Jeshimon?” (1Sam. 23:19). The second time that the Ziphites went to Saul, they said, “Isn’t David hiding on the hill of Hachilah, facing Jeshimon?” (1Sam. 26:1). In the introduction to this psalm, we have the same verb and preposition as we find in 1Sam. 23; therefore, we will reasonably assume that David wrote this psalm about the same time that the Ziphites told Saul where he was (obviously, David would have found out about their betrayal at a later date. I suspect that David wrote this when Saul came after him, and later, when he found out that it was the Ziphites who betrayed him, added this information to the inscription.

You may wonder why we spend any amount of time determining when a particular psalm was written. Many of these psalms give us clues as to David’s spiritual progress. We see where he has been, what tests he was faced, and what benefits he has reaped. Whereas the narrative in 1Samuel tells us what happened; the psalms tells us what David was thinking at the time; or, if you would rather, what doctrine is circulating in his consciousness, in his frame of reference, in his mentality.

Now let me give you some more historical perspective on this psalm: Saul forced David to leave his home in the middle of night back in 1Sam. 19; had he not done so, Saul would have seized him and attempted to kill him. Even though David was able to form a true alliance with Saul’s son, Jonathan, this only resulted in Saul verbally tearing into Jonathan for defending David (1Sam. 20). In David’s flight from Saul, David does make a few missteps. First of all, he goes to Nob, city of the priests, and gets consecrated bread loaves to eat—in doing so, he misleads one of the priests, Ahimelech. The result of this is, Saul wipes out all of the adult priests, and only one from this line was able to escape (1Sam. 21–22). While hiding out, David finds out that the Philistines have invaded Keilah, and David and his men rescue Keilah. Saul finds out from the Ziphites David’s whereabouts through the Ziphites, and he and his army have come after David. In fact, at the last minute, right before Saul is about to discover David, he and his army are called back into combat against the Philistines, who have made another raid on Israel (1Sam. 23). David writes this psalm, after that narrow escape. In fact, if you would like a more precise time frame, David probably writes this after 1Sam. 25, after God has allowed David to see the death of one enemy; however, David’s thoughts are more actively directed toward Saul and the Ziphites—hence the inscription.

In this psalm, David asks God for His deliverance. Men have risen up against David; in fact, godless men of violence seek his life (v. 3). David asks for vindication and he asks for deliverance (v. 1). He knows that God is his helper and the One Who sustains him in a crisis (v. 4). David is further assured that God will deal with his enemies (v. 5). At the end, David realizes that God has delivered him out of all trouble (v. 7).

Clarke also gives us a summary of this psalm: The psalmist complains that strangers were risen up against him to take away his life (vv. 1–3); expresses his confidence in God that he will uphold him, and punish his enemies (vv. 4–5); therefore, he promises to sacrifice to God (v. 6); and then he speaks of his deliverance (v. 7).

Psalm 54 Inscription

Just so you know, in the Hebrew, the inscription is vv. 1–2. In some places, the first three verses are all gathered up as one verse. However, in most (if not all) English, we have the inscription followed by v. 1 (which is v. 3 in the Hebrew). That being said, also recall that these verse divisions are not a part of inspiration and apparently occurred sometime in the first millennium a.d.

Here is how others have translated this verse:

Early translations:

The Dead Sea Scrolls            .

The Peshitta                          [none]

The Septuagint                      For the end, among the hymns of instruction by David, when the Ziphites came and said to Saul, “Lo, is not David hid with us?”

Thought-for-thought translations; paraphrases:

CEV                                       (For the music leader. Use with stringed instruments. A special psalm that David wrote when the people of Ziph went to Saul and said, "David is hiding here with us.")

NLT                                For the choir director: A mediation of David, regarding the time the Ziphites came and said to Saul, “We know where David is hiding.” To be accompanied by stringed instruments.

Mostly literal renderings (with some occasional paraphrasing):

God’s Word™                         For the choir director; on stringed instruments; a maskil by David when people from the city of Ziph told Saul that David was hiding among them.

Literal, almost word-for-word, renderings:

The Amplified Bible                To the Chief Musician with stringed instruments. A skillful song or a didactic or a reflective poem of David, when the Ziphites went and told Saul, David is hiding among us.

MKJV                                     To the Chief Musician. On stringed instruments. A contemplation. A Psalm of David, when the Ziphites came and said to Saul, Does not David hide himself among us?

Young's Updated LT              To the Overseer with stringed instruments. —An instruction, by David, in the coming in of the Ziphim, and they say to Saul, “Is not David hiding himself with us?”

In the Hebrew, the inscription is the first two verses of this psalm.

What is the gist of this verse? David dedicates this psalm, prescribes the instruments to be used, and tells us that this is an instructive psalm. The time coordinate of this psalm is when the Ziphites told Saul where David was.

Translation: To the Preeminent One:... First of all, Psalm 54, even though it is addressed in many Bibles to the choirmaster, took place when David was in the vicinity of the Ziphites, who were willing to give him up to Saul (1Sam. 23:19). This is contained further down in the inscription. Therefore, we have three possibilities: (1) this word does not mean choirmaster (at least, not exclusively); (2) this psalm was not written during this particular time period; or (3) David wrote this during this time period, and then presented it to the choirmaster many years later. However, as we have studied in previous psalms, there is no reason to give a musical interpretation to this ommon term found at the beginning of many psalms. Furthermore, we find this phrase at the beginning of many psalms when David was on the run from Saul, before he had a choir or a choir master. There is no reason to assume that David appointed someone in his band of 600 men a choirmaster.

The first noun in this inscription is an interesting one, and given many different renderings: choir director, choirmaster, music leader, leader, chief musician. However, as I have mentioned before, there was no official choir or palace orchestra. In fact, to get any sort of music at all in the palace, Saul sent for David, one lone guitarist. Given the music-therapy which Saul’s staff recommended (1Sam. 16:14–19), and given that Saul pretty much acted like a madman for the next decade or so, we can reasonably assume that, when these events took place that are mentioned in the remainder of this inscription, that Saul never organized any sort of in-house music after David became a fugitive. Therefore, there is no reason to interpret the Piel participle of nâtsach as choirmaster, choir leader, or choir-anything. Another, and better, interpretation is that the Preeminent One could be a reference to God, and David prays in the follow psalm to God (note the vocative, Elohim, in vv. 1–2).

Translation: ...a song [played on a stringed instrument]... At this point, we do not really know for sure how to render this. N^egîynâh is found in Job 30:9 in the titles of Psalms 4, 6, 54, 55, 61, 67, 76 Psalm 69:12 77:6 Isa. 38:20 Lam. 3:14 5:14 Habak. 3:19. In every case, the word is associated with a psalm or Hebrew poetry. The verb that this word is based upon—nâgan (ן -גָנ) [pronounced naw-GAHN]—means to touch the strings, to play a stringed instrument. This is a word we have already come upon in 1Sam. 16:16 18:10 19:9 Strong’s #5059 BDB #618. Since n^egîynâh is based upon nâgan, we can reasonably assume that it is related to music, and more specifically to stringed instruments.

In Job 30:8–9, n^egîynâh appears to be a song of derision, as Job tells his friends how embarrassed he is to have become the taunt of fools as well as a byword for them. This appears to have a similar usage in Psalm 69:12 Lam. 3:14. However, there seems to be no such connotation of derision in the inscriptions of the other psalms or in Psalm 77:6 Isa. 38:20 Lam 5:14 Habak. 3:19 (therefore, this connotation is more of the exception than the rule). Our most reasonable guess is, this is a song played on a stringed instrument or arranged for a stringed instrument.

Translation: ...—an instructive psalm for [or, belonging to] David—...

Although many good translations tend to transliterate this as maskil, I think that we can safely refer to this as an instructive psalm, given that there is no question about this words ties to the Hiphil (causal stem) of sâkal, which means to instruct, to make prudent, to teach. We find this used in the titles of Psalms  32, 42, 44, 45, 52–55, 74, 78, 88, 89, and 142.

I have translated and exegeted a number of Davidic psalms and it was not until this one where I really understood the use of the lâmed preposition. You see, what I would expect to find here is the bêyth preposition. In fact, so would every other exegete. But that is not what we have. Therefore, we are given the additional meanings of, belonging to, written by for the lâmed preposition, even though we do not really find that sort of connotation outside of the psalm inscriptions. Here is the deal: some artists who write music speak of their music is already being out there, and they reach out and take it; or they discover it. When David uses the lâmed preposition, he is saying roughly the same thing. These psalms are written just as much for him as by him. Many of the Davidic psalms are written while David is under tremendous pressure, and through the inspiration of God the Holy Spirit, David gets his mind wrapped around divine viewpoint, as opposed to human viewpoint.

Now, if it was you or I who was unjust persecuted by Saul, we might do something about it. I mean, we might plot to kill Saul. After all, we could reason, it is kill or be killed. David’s men will reason with him similarly in 1Sam. 24:4 and 26:8. And there is the further rationalization that David was already named to be Saul’s successor by God through Samuel. So, most of us, faced with the same dilemma as David finds himself, might be willing to strike back. However, David, instead of retaliating against Saul, thinks about it, and God the Holy Spirit guides David to write songs which deal with God’s approach, God’s vantage point, God’s plan. These psalms are not dictated to David, but they are certainly inspired via God the Holy Spirit, and related directly to the difficulties that David is facing. Therefore, these psalms are for David. And, now that they have been written down and recognized as being a part of the canon of Scripture, these psalms are now for us, to guide us to understand divine viewpoint. Therefore, note what David will say in this psalm; and note, more importantly, how the words of this psalm guide his behavior in 1Sam. 23–24.

The remainder of this inscription is v. 2 gives us the historical context of this psalm.

Translation: ...when the Ziphites went and said to Saul... Recall that David, in the midst of worrying about himself, was commissioned by God to go and deliver the men of Keilah from a Philistine attack. David did so, but was warned that the people of Keilah would betray him to Saul. Therefore, David went and hit in the hill country in the wilderness of Ziph. However, even in those days of small populations, the Ziphites were aware of David and his 600 men taking refuge in that area. Now, no doubt they knew that David also delivered the people of Keilah. However, for whatever reason, some of the Ziphites betrayed David to Saul. They actually went directly to Saul to meet up with him. Why, you may ask? Just in case there was any reward which would be a part of providing Saul with this information. They may find a position in Saul’s cabinet; they may receive a monetary reward. The idea is, these men were expecting something in return.

Translation: “Isn’t David hiding near us?” As already mentioned, this portion of the inscription is very closely aligned with the Hebrew of 1Sam. 23:19; much more so, than when they run to Saul again with similar information in 1Sam. 26:1. Therefore, we may reasonably place this psalm around the time of 1Sam. 23; furthermore, this psalm helps to better understand David’s actions in 1Sam. 24.

David was in the mountains of the wilderness of Ziph. When the Ziphites went to Saul, they gave him very specific coordinates by which to find David (1Sam. 23:19). Again, this was not done with some purpose of seeing justice done—these men wanted a reward of some sort from Saul. These were godless men who acted purely in self-interest.

David Asks God for Vindication, as Violent Men Have Risen Against Him

Here is how others have handled this verse:

Early translations:

The Peshitta                          Save me, God, by Your name and judge me by Your strength.

The Septuagint                      Save me, God, by Your name and judge me by Your might.

Thought-for-thought translations; paraphrases:

CEV                                       Save me, God, by your power and prove that I am right.

NLT                                Come with great power, O God, and rescue me!

Defend me with your might.

Mostly literal renderings (with some occasional paraphrasing):

God’s Word™                         O God, save me by your name, and defend me with your might.

JPS (Tanakh)                        O God, deliver me by Your name;

by Your power vindicate me.

Literal, almost word-for-word, renderings:

Updated Emphasized Bible   O God! <By Your own Name> save me,

And <by Your own strength> will You vindicate me?

MKJV                                     Save me, O God, by Your name, and judge me by Your strength.

Young's Updated LT              O God, by Your name save me, and by Your might judge me.

What is the gist of this verse? David asks God to vindicate and deliver him.

Translation: O Elohim, deliver me by Your name;... David is being constantly persecuted by Saul. Every time he tries to do anything, Saul hears about it and is there. He knows that he cannot kill Saul; he knows that God has declared him king; but, Saul is persecuting him all the same. David wants God to deliver him, as his own hands are tied.

David does not simply ask for deliverance, but he asks for deliverance by God’s Name. God’s Name refers to God’s essence. God has anointed David as the next king over Israel. Since God has taken that step, even though it was before a small family gathering of probably skeptical family members, God’s reputation stands upon David becoming king. If David does not become king, then God is not God. Therefore, God must deliver David, because His character depends upon it. God has promised, therefore God must deliver. So David can use the imperative here and get away with it. David knows Who and What God is, and therefore, David can call upon God to do that which His character forces Him to do.

As I have mentioned, examining these psalms tells us what David is thinking. They chronicle his spiritual growth. Most people, when they are in trouble and they pray to God, they either pray, “Please, God, help!” Or they pray, “If you get me out of this jam, I will go to church every week” (as though sitting their tired butt down in a pew makes God’s day). Or, in the second case, they bargain with God in some way. David uses neither of these approaches. David orders God to deliver him, and bases this upon God’s character. God’s character demands that God rescue David. Do you see what an advance that is over pleading or bargaining? David reveals that he knows God must save him.

Application: Even though David has confidence in God, this does not mean that he will act like an idiot. As we will see throughout 1Samuel, David will continue to keep his distance from Saul (except for when Saul comes right to him, to his territory). My point is, you don’t necessarily behave like an idiot if you have confidence in God. For instance, you may have confidence that God will find you work so you can feed your family; but that does not mean that you sit on your butt in front of the tv for the next few months, because God will find you a job. That is not faith; that’s ignorance. David has confidence in God, but that does not result in him acting ignorant.

Translation: ...judge [or, vindicate or evaluate] me by Your power. God not only will judge, but He has the power and authority to judge. He can examine all that has happened and properly evaluate the situation. In particular, David tells God to evaluate him, to determine that his actions have been reasonable and righteous.

David is also asking for vindication; he wants God to declare him righteous; to declare that what he has done has been righteous. In fact, this may be even more of David’s meaning here. In 1Sam. 24:15, David says to Saul, “Jehovah therefore will judge and decide between you and me, and may He see and plead my cause, and deliver me from your hand.” This quotation, by the way, is more closely associated to Psalm 54 than anything in 1Sam. 26 (the second time the Ziphites gave David up to Saul). In 1Sam. 26, David is not as concerned about being seen as vindicated before Saul, but Saul’s determination to kill him has become a matter of curiosity to David (“What have I done? What evil is in my hand?”). By the time we get to 1Sam. 26, David is not as concerned about being vindicated before Saul as he is simply conveying that he could have killed Saul, but he chose not to. And David says this in a very loud voice, so that all Saul’s army could hear him.

As a side note, when dealing with a psalm like this one, the sort of mind that I have requires me to inquire, which Ziphite betrayal is David referring to; the first or the second? However, after spending about a week exegeting this psalm, it is clear to me that David wrote this psalm after the first time the Ziphites betrayed his location to Saul.

By the way, David asking to be vindicated in the psalms actually occurs on several occasions: Judge me, O Jehovah, according to my righteousness, and according to my integrity on me (Psalm 7:8b). Psalm 26:1 reads: Vindicate me, O Jehovah; for I have walked in my truthfulness. I have trusted also in Jehovah; I shall not slide. In fact, because David asks for God to vindicate him in this psalm, we can reasonably guess that this would be the proper time to teach this psalm (along with the previous two psalms, which seem to be tied to Psalm 26). Another psalm which belongs in this time period is Psalm 43, the first verse of which reads: Vindicate me, O God, and plead my cause against an ungodly nation. Oh deliver me from the deceitful and unjust man.

Here is how others have translated this verse:

Early translations:

The Septuagint                      O God, hear my prayer; listen to the words of my mouth.

Thought-for-thought translations; paraphrases:

CEV                                       Listen to my prayer and hear what I say.

NLT                                O God, listen to my prayer.

Pay attention to my plea.

Mostly literal renderings (with some occasional paraphrasing):

God’s Word™                         O God, hear my prayer, and open your ears to the words from my mouth.

Literal, almost word-for-word, renderings:

MKJV                                     Hear my prayer, O God; give ear to the words of my mouth.

Young's Updated LT              O God, hear my prayer, Give ear to the sayings of my mouth,...

What is the gist of this verse? David tells God to listen to him, and to pay attention to what he has to say.