Psalm 54:7
For he has delivered me out of all trouble: and my eye has seen his desire on my enemies.
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EXPOSITORY (ENGLISH BIBLE)
(7) This verse does not actually state what has happened, but, according to a well-known Hebrew idiom should be rendered, When he shall have delivered, &c

Hath seen his desire.—Or, hath gloated on The Hebrews use the words seeing and looking very expressively, making the simple verb do almost what the eye itself can do: show hatred, love, triumph, defeat, wistfulness, disgust, &C (See Psalm 35:21; Psalm 52:6; Psalm 59:10; Psalm 92:11; Song of Solomon 6:13; &c)

54:4-7 Behold, God is mine Helper. If we are for him, he is for us; and if he is for us, we need not fear. Every creature is that to us, and no more, which God makes it to be. The Lord will in due time save his people, and in the mean time he sustains them, and bears them up, so that the spirit he has made shall not fail. There is truth in God's threatenings, as well as in his promises; sinners that repent not, will find it so to their cost. David's present deliverance was an earnest of further deliverance. He speaks of the completion of his deliverance as a thing done, though he had as yet many troubles before him; because, having God's promise for it, he was as sure of it as if it was done already. The Lord would deliver him out of all his troubles. May he help us to bear our cross without repining, and at length bring us to share his victories and glory. Christians never should suffer the voice of praise and thanksgiving to cease in the church of the redeemed.For he hath delivered me out of all trouble - This is spoken either in confident expectation of what would be, or as the statement of a general truth that God did deliver him from all trouble. It was what he had experienced in his past life; it was what he confidently expected in all time to come.

And mine eye hath seen his desire upon mine enemies - The words "his desire" are not in the original. A literal translation would be, "And on my enemies hath my eye looked." The meaning is, that they had been overthrown; they had been unsuccessful in their malignant attempts against him; and he had had the satisfaction of "seeing" them thus discomfited. Their overthrow had not merely been reported to him, but he had had ocular demonstration of its reality. This is not the expression of malice, but of certainty. The fact on which the eye of the psalmist rested was his own safety. Of that he was assured by what he had witnessed with his own eyes; and in that fact he rejoiced. There is no more reason to charge malignity in this case on David, or to suppose that he rejoiced in the destruction of his enemies as such, than there is in our own case when we are rescued from impending danger. It is proper for Americans to rejoice in their freedom, and to give thanks to God for it; nor, in doing this, is it to be supposed that there is a malicious pleasure in the fact that in the accomplishment of this thousands of British soldiers were slain, or that thousands of women and children as the result of their discomfiture were made widows and orphans. We can be thankful for the mercies which we enjoy without having any malignant delight in those woes of others through which our blessings may have come upon us.

7. mine eye … desire—(compare Ps 59:10; 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Ps 52:6, 7). He speaks of it as a thing already done, either to express his assurance of it, or because this Psalm was made after it was done.

His desire; or, thy vengeance; which may be understood out of Psalm 54:5. But there is no necessity of any supplement. The words in the Hebrew run thus,

mine eye hath looked upon mine enemies; either with delight, as this phrase signifies, Psalm 22:17 27:4, and elsewhere; or without fear or shame. I shall not be afraid to look them in the face, having God on my side. For he hath delivered me out of all trouble,.... As he desired, 1 Samuel 26:24; that is, out of all his present trouble; not that he had no more afterwards; for as soon as one trouble is gone, generally speaking, another comes; but as God delivered him out of his present distress, so he believed he would deliver him out of all his afflictions in future times;

and mine eye hath seen his desire upon mine enemies: or revenge, as the Targum supplies it; not that he delighted in the destruction of his enemies, but in the justice of God glorified thereby, and in the goodness of God to him, in delivering him from them; see Revelation 18:20.

For he hath delivered me out of all trouble: and mine eye hath {g} seen his desire upon mine enemies.

(g) We may lawfully rejoice for God's judgments against the wicked, if our affections are pure.

EXEGETICAL (ORIGINAL LANGUAGES)
7. For he hath delivered me] Such a transition from the second person of Psalm 54:6 to the third person is quite possible: cp. the converse transition in Psalm 54:5 : but the subject of the verb maybe ‘the Name of Jehovah.’ Cp. Leviticus 24:11; Isaiah 30:27.

The perfect tense (‘hath delivered’ … ‘hath seen’) looks back from the hour of thanksgiving upon an answered prayer. Cp. Psalm 52:9, “because thou hast done it.”

hath seen his desire] Cp. Psalm 37:34; Psalm 52:6; Psalm 59:10; Psalm 92:11; Psalm 112:8; Psalm 118:7. Such rejoicing over the fall of enemies is not of the spirit of the Gospel. But the ‘salvation’ for which the Psalmist prays is a temporal deliverance, which can only be effected at the expense of the implacable enemies who are seeking his life; and it will be a vindication of God’s faithfulness and a proof of His righteous government at which he cannot but rejoice. The defeat of evil and the triumph of good presented themselves to the saints of the O.T. in this concrete form, which sometimes has a ring of personal vindictiveness about it, yet, fairly considered, is in its real motive and character elevated far above a mere thirst for revenge. See Introd. pp. lxxxviii ff.Verse 7. - For he hath delivered me out of all trouble. "The poet looks forward, and treats the future as past" (Cheyne). He sees the "troubles" over, the Ziphites disappointed and punished, himself not only preserved from the immediate danger, but altogether freed from trouble of every kind, and rejoices in the deliverance which he feels has been accorded him. And mine eye hath seen his desire upon mine enemies. There is nothing about "desire" in the original, which seems rather to mean, "Mine eye has looked, calmly and leisurely, upon my (defeated) enemies" (so Dr. Kay).



(Heb.: 54:3-5) This short song is divided into two parts by Sela The first half prays for help and answer. The Name of God is the manifestation of His nature, which has mercy as its central point (for the Name of God is טּוב, v. 8, Psalm 52:11), so that בּשׁמך (which is here the parallel word to בּגבוּרתך) is consequently equivalent to בּחסדּך. The obtaining of right for any one (דּין like שׁפט, Psalm 7:9, and frequently, עשׂה דּין, Psalm 9:5) is attributed to the all-conquering might of God, which is only one side of the divine Name, i.e., of the divine nature which manifests itself in the diversity of its attributes. האזין (Psalm 54:4) is construed with ל (cf. אל, Psalm 87:2) like הטּה אזן, Psalm 78:1. The Targum, misled by Psalm 86:14, reads זרים instead of זרים in Psalm 54:5. The inscription leads one to think of the Ziphites in particular in connection with "strangers" and "violent men." The two words in most instances denote foreign enemies, Isaiah 25:2., Psalm 29:5; Ezekiel 31:12; but זר is also a stranger in the widest sense, regulated in each instance according to the opposite, e.g., the non-priest, Leviticus 22:10; and one's fellow-countrymen can also turn out to be עריצים, Jeremiah 15:21. The Ziphites, although Judaeans like David, might be called "strangers," because they had taken the side against David; and "violent men," because they pledged themselves to seize and deliver him up. Under other circumstances this might have been their duty as subjects. In this instance, however, it was godlessness, as Psalm 54:5 (cf. Psalm 86:14) says. Any one at that time in Israel who feared God more than man, could not lend himself to be made a tool of Saul's blind fury. God had already manifestly enough acknowledged David.
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