Psalm 54:5

The title of Psalm 54 in the KJV ties it to one dark day: “when the Ziphims came and said to Saul, Doth not David hide himself with us?” The Ziphites lived in Ziph, a town of Judah, David’s own tribe, and they told Saul where David was hiding (1 Samuel 23:19–24). Later they did the same thing again (1 Samuel 26:1–5). Saul, driven by jealousy and by fear of losing his throne, was hunting David to kill him. David lived as a fugitive, alone much of the time, betrayed by his own countrymen, with death close at every turn. The men pursuing him were also setting themselves against God’s plan for the one he had anointed to be king.

The psalm is called a Maschil, a title for a psalm of instruction or reflection. It opens with an urgent plea for God to save David and to judge his cause, because strangers and oppressors with no regard for God are seeking his life (Psalm 54:1–3). At verse 4 the prayer turns to confidence, verse 5 hands the enemies to God, and the psalm closes with a vow of freewill offerings and praise for the deliverance David is sure of (Psalm 54:6–7). These two verses are where his lament becomes praise.

“Behold” translates hinneh, a word that calls for attention and marks what follows as certain. David points to the one thing he is sure of. The name he uses is Elohim, the supreme God, and he calls him “mine helper”, help that belongs to David personally. The word is ʻâzar, to help, and its root has been explained as “to surround”, that is, to protect or to aid. It is used often of the help God gives, and it describes strong, active help, the help of someone who steps in and acts.

David says this at the very moment his human support has failed him, when men of his own tribe had sold his hiding place to the king. So his eyes move from the size of the danger to God, whose power and presence are constant. The Psalms say the same of God again and again: “God is our refuge and strength, a very present help in trouble” (Psalm 46:1), and “My help cometh from the LORD, which made heaven and earth” (Psalm 121:1–2). The New Testament gives believers the same words to speak, “The Lord is my helper, and I will not fear what man shall do unto me” (Hebrews 13:6), and Paul asks, “If God be for us, who can be against us?” (Romans 8:31).

“The Lord” in this line is Adonai, a title that means master and speaks of God’s rule, which is why the KJV prints it “Lord” with only a capital L. To uphold, çâmak, is to prop something up, to give it firm support so that it does not fall, and in its reflexive form the word means to lean on or take hold of. “My soul” is nephesh, a word for a breathing creature, life, soul, self or person. Here it stands for David himself, his very life, so those who uphold his soul are those who keep him alive.

The line holds two things together. The Lord himself sustains David’s life, and the Lord is with the people who stood by David. A loyal few supported him through these years at real risk to themselves, and God was present with them and blessed their faithfulness. So God helps his people directly, and he also helps them through others whom he places beside them. Those who hold up a brother or sister in trouble are taking part in God’s own work of sustaining souls, and the Lord is with them as they do it. The first line makes the order clear: the help begins with God, and every faithful friend is one of his means.

“Reward” here means repay. The verb is shûwb, to turn back or return, and in this verse it describes God turning back on David’s enemies the evil they meant for him. That evil is raʻ, the common word for what is bad, used both of harm or calamity and of moral wickedness. Here it is the wickedness of men who betrayed David and hunted his life, and David is sure it will come back on the men who did it.

He speaks of what God “shall” do, as a settled fact. His confidence rests on God as the righteous judge, who sees what has been done and acts. Paul speaks the same way to believers who were suffering: “it is a righteous thing with God to recompense tribulation to them that trouble you” (2 Thessalonians 1:6).

In the second half of the verse David turns from speaking about God to speaking to him. “Cut them off” is tsâmath, a verb meaning to destroy, consume, put an end to or make to vanish. He asks God to bring the threat these men pose to a decisive end, so that they can do him no more harm.

“In thy truth” gives the ground for the whole request. The word is ʼemeth, from a root meaning to be firm, and it means stability, certainty, truth and trustworthiness. God’s truth is his faithfulness: he acts according to who he is and keeps his word. So the judgment David asks for is one that fits God’s righteous character and his covenant promises, and it will be just, deserved and sure. The faithfulness that makes God David’s helper in verse 4 is the same faithfulness by which he judges David’s enemies in verse 5.

The help David knew in his flight from Saul comes to its fullness in Jesus. He was named Jesus because “he shall save his people from their sins” (Matthew 1:21), the deepest rescue of all. We were “reconciled to God by the death of his Son” (Romans 5:10), and he upholds our souls in the fullest sense, our life before God and our life to come. He promised his disciples, “lo, I am with you alway, even unto the end of the world” (Matthew 28:20), and now “he ever liveth to make intercession” for those who come to God by him (Hebrews 7:25). He also sent the Holy Spirit, called the Comforter (John 14:26), the Paraclete, a word that also means Helper or Advocate, so that his help goes on with his people through the Spirit.

Verse 5 meets Christ in a different way. When men nailed him to the cross, Jesus prayed, “Father, forgive them; for they know not what they do” (Luke 23:34). The enemies he came to destroy were sin, death and the devil: he took flesh “that through death he might destroy him that had the power of death, that is, the devil” (Hebrews 2:14). At the cross God “condemned sin in the flesh” (Romans 8:3), and there Christ triumphed over principalities and powers and made a show of them openly (Colossians 2:15). God acts in his truth, and Jesus said of himself, “I am the way, the truth, and the life” (John 14:6). The last repaying of evil comes when the dead stand before the great white throne and are judged according to their works (Revelation 20:11–15), and then every enemy of God’s truth is cut off for good.

These two verses put the two hardest parts of suffering into God’s hands. The first is the need for help when people have failed us, and David answers it with God himself, present and strong, and with the friends God stands beside. The second is the wrong done to us, and David answers it by giving it to a judge who repays evil and whose every act is true.

So the passage shows us a God who is near enough to be called “mine helper” and faithful enough to be trusted with justice. The same faithfulness is behind both, and David could speak of his deliverance with thanks before it came (Psalm 54:6–7). In Christ we have more than David saw, a Helper who stays with us always, and a judge who has already carried sin’s judgment himself and will one day set every wrong right.