GOD’S CHARACTER
Opening Prayer
Lord, You are my deliverer.
Read PSALM 54
Psalm 54[a]
For the director of music. With stringed instruments. A maskil[b] of David. When the Ziphites had gone to Saul and said, “Is not David hiding among us?”
1 Save me, O God, by your name;
vindicate me by your might.
2 Hear my prayer, O God;
listen to the words of my mouth.
3 Arrogant foes are attacking me;
ruthless people are trying to kill me—
people without regard for God.[c]
4 Surely God is my help;
the Lord is the one who sustains me.
5 Let evil recoil on those who slander me;
in your faithfulness destroy them.
6 I will sacrifice a freewill offering to you;
I will praise your name, Lord, for it is good.
7 You have delivered me from all my troubles,
and my eyes have looked in triumph on my foes.
Footnotes:
a Psalm 54:1 In Hebrew texts 54:1-7 is numbered 54:3-9.
b Psalm 54:1 Title: Probably a literary or musical term
c Psalm 54:3 The Hebrew has Selah (a word of uncertain meaning) here.
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Reflect
Praise God that he is both able and willing to help us in need. Rejoice in his justice, which will put the world to rights.
Names often carry associations with certain character traits, depending on the people we know with those names—think of the names we would want to give our children, or those we would avoid! Likewise, in Hebrew thinking, a person’s name expresses character, so when the psalmist appeals to God’s name while in distress (1), he reflects on the reasons for asking God’s help, based on God’s character traits.
First, God’s character is associated with power (1). He is called on for help because he is able to supply it. Moreover, the descriptions of helper and sustainer (4) reflect his care and therefore his willingness to help.
The psalmist also assumes that God will defend the faithful who suffer at the hands of the wicked (3), implying that he is just. Nevertheless, the request for God to destroy them sounds vengeful, even gloating (5,7), to our New Testament ears. However, we should note that such a sentiment reflects a natural desire for justice and fairness. Who hasn’t felt as the psalmist does when treated unjustly? Nevertheless, we are forbidden to take justice into our own hands. The Old Testament is adamant that vengeance (i.e., retribution or justice) belongs exclusively to God, and the Israelites are charged with loving their neighbor as themselves (Lev. 19:18). In fact, many godly people in the Old Testament demonstrate Christ-like forgiveness and love (e.g., Gen. 45:4–7; Num. 12:1–3,9–13; 1 Sam. 24). However, this psalm and others like it allow us to voice our feelings to God. Since our sense of justice may not always be in line with God’s, we bring those feelings to God and leave them with him. The Old Testament is realistic about our feelings and shows us that the way to forgiveness often starts with an affirmation of fundamental justice and the need to recognize evil for what it is.
Apply
“Be angry, and yet do not sin; do not let the sun go down on your anger, and do not give the devil an opportunity” (Eph. 4:26,27, NASB).
Closing prayer
Lord, though I have my share of oppressors and people who despise me, I commit it all to You.
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