God Is My Helper.

GOD IS MY HELPER.

Psalm 54:1-7.

The superscription to this Psalm associates it with a particular act of betrayal. David was on the run from King Saul (1 Samuel 23:15); and his neighbours, members of his own tribe, reported his whereabouts to his pursuers (1 Samuel 23:19). However, in the original this Psalm does not start with David, nor with any other petitioner. It starts with God:

“O God (Elohim), by thy name save me” (Psalm 54:1a);

The key to the whole Psalm is what God is to David. We are talking about a relationship here. So, while David recognises God as his “judge”, he calls upon His “strength” (power) for vindication (Psalm 54:1b).

This is the right way to turn in times of trouble. Pity parties get us nowhere, but when we turn to God, we can expect results.

“O God (Elohim), hear my prayer” (Psalm 54:2a).

“Give ear to the words of my mouth” (Psalm 54:2b) is a plea connecting the imperatives of the first two verses with the statement of the petitioner’s case in Psalm 54:3. David’s neighbours are acting like “strangers”, whilst “oppressors” (like King Saul) “seek after” his life. Unlike David, who set God first in this Psalm, these “have not set God before them.”

“Selah.” Pause for thought.

Perhaps we see something of an empowering of the petitioner as the Psalm proceeds:

“Behold, God (Elohim) is my helper;

The Lord (Adonai) is with them that uphold my soul” (Psalm 54:4).

“God is my helper” (Psalm 54:4a) proves true in the prophetic future of Psalm 54:7. Meantime, the statement “He shall reward evil unto my enemies” (Psalm 54:5a) is simply a statement of fact; whilst “cut them off in thy truth” (Psalm 54:5b) is a call for ‘the judge of all the earth’ (Genesis 18:25) to vindicate His own righteousness.

As we draw towards the end of the Psalm, the petitioner makes a confident promise. He will bring his freewill offering (Psalm 54:6a). God has loved His people freely (cf. Hosea 14:4); and Jesus died for our sins freely, although at great cost to Himself. In the context of the church’s mission to preach the gospel, the gospel is to be offered freely: Jesus said, ‘Freely you have received, freely give’ (Matthew 10:8).

At last the Psalmist feels free to name the Name:

“I will praise thy name, O LORD (Yahweh); for it is good” (Psalm 54:6b).

In the immediate context, that name is “Yahweh”. Yet New Testament believers may read ‘Jesus’. After all, the name ‘Jesus’ refers to the One who shall ‘save His people’ (Matthew 1:21). Furthermore we may recognise that some Old Testament verses referring to the LORD (Yahweh) are also used with reference to Jesus (e.g. Isaiah 45:23; Philippians 2:10).

Yet Jesus also gave us another name: He speaks of ‘your Father and my Father’ (John 20:17). As THE Son of God, He addressed the LORD in prayer as ‘Abba, Father’ (Mark 14:36). As God’s adopted sons, we are allowed to call God ‘Father’ in this way (cf. Romans 8:15; Galatians 4:6).

Jesus taught us to pray, ‘Our Father which art in heaven, hallowed be thy name’ (Matthew 6:9). However, He also encouraged us to ask in His name (John 16:24). So prayer, for Christians, is made to God the Father, in the name of His Son Jesus, in the power of the Spirit of adoption (Romans 8:16).

So, whatever way we look upon it, the Name of our God is good! We have an investment in that goodness, “For He has delivered us out of all trouble” (Psalm 54:7a). Whether that trouble is physical or spiritual, Jesus is our deliverer.

Whether those enemies are slanderers and persecutors; or spiritual forces such as sin, death, and the devil, Jesus has got it covered. “And our eyes have seen His desire upon our enemies” (Psalm 54:7b).