This psalm purports to be a psalm of David, and it bears all the internal marks of being his composition. The title suggests, doubtless with accuracy, the occasion on which it was composed, as well as the design for which it was intended. It is addressed or dedicated to the "chief Musician," to be set by him to music, and to be employed in the public service of God. See Introduction to Psalm 4:1-8 - where, also, see the phrase "on Neginoth." The word "Maschil" denotes that it was a didactic poem, or a poem designed to set forth important truth. See Introduction to Psalm 32:1-11. The occasion on which the psalm was composed is indicated by the statement that it was "when the Ziphims came and said to Saul, Doth not David hide himself with us?" Such an occurrence is twice recorded; 1-Samuel 23:19; 1-Samuel 26:1. It would seem not improbable that they in fact made two communications to Saul on the subject at different times, or that David was twice in their country, and that they twice endeavored to betray him to Saul. On the first occasion (1-Samuel 23:19 ff) Saul, after commending them for their zeal, expressly desired them 1-Samuel 23:22 to return, and look carefully that they might be sure that he was there, or that he had not escaped into some other place, "for," he adds, "it is told me that he dealeth very subtilly." Before making the attempt himself to seize him, he wished to be certified that he was really there. On their return, the Ziphims found that David had escaped to "Maon" 1-Samuel 23:24, and they came again and informed Saul of that fact, After a vain effort on the part of Saul to find him, and after some other occurrences recorded in 1 Sam. 24; 25, it would seem that David came again into the country of the Ziphites, and that they again informed Saul of that fact, 1-Samuel 26:1. Of course, it is not known precisely on which of these occasions the psalm was composed.
This psalm is similar in design to Psalm 52:1-9; and is intended, like that, to characterize the base conduct of informers. The psalm consists of three parts:
(1) An earnest prayer for deliverance, Psalm 54:1-3;
(2) an expression of confident belief that God would interpose and deliver him, Psalm 54:4-5;
(3) a resolution to render sacrifice to God, or to offer the tribute of praise, if he should be thus delivered, Psalm 54:6-7.

The psalmist complains that strangers were risen up against him to take away his life, Psalm 54:1-3; expresses his confidence in God that he will uphold him, and punish his enemies, Psalm 54:4, Psalm 54:5; on which he promises to sacrifice to God, Psalm 54:6; he speaks of his deliverance, Psalm 54:7.
The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?"
Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his merciless pursuer, an express came to Saul that the Philistines had invaded Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to En-gedi. See the account in 1-Samuel 23:19-29. It is supposed to have been after this deliverance that he composed this Psalm. Neginoth, from נגן nagan to strike or play on some kind of instrument, probably signifies stringed instruments, such as were played on with a plectrum.

INTRODUCTION TO PSALM 54
To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? Of the word "neginoth", See Gill on Psalm 4:1, title; and of "maschil", See Gill on Psalm 32:1, title. The occasion of writing this psalm were the discoveries the Ziphims or Ziphites made to Saul of David being in their neighbourhood; which they did twice, as appears from 1-Samuel 23:14. Which of these gave occasion to the psalm is not certain; it is very likely that it was composed after both had been made. These Ziphims were the inhabitants of a city called Ziph, which was in the tribe of Judah, Joshua 15:55, near to which was a wilderness, which had its name from the city in which David was when they came to Saul with this news of him.

(Psalm 54:1-3) David complains of the malice of his enemies.
(Psalm 54:4-7) Assurance of the Divine favour and protection.

Consolation in the Presence of Bloodthirsty Adversaries
(In the Hebrew, Psalm 54:1-2 comprise the designation 'To the leader, with the accompaniment of stringed instruments, a Maskil of David...'; from then on Psalm 54:1-7 in English translation corresponds to vv. 3-9 in the Hebrew)
Here again we have one of the eight Psalm dates from the time of Saul's persecution - a Maskı̂l, like the two preceding Psalm, and having points of close contact both with Psalm 53:1-6 (cf. Psalm 54:5 with Psalm 53:3) and with Psalm 52:1-9 (cf. the resemblance in the closing words of. v. 8 and Ps 52:11): To the Precentor, with the accompaniment of stringed instruments (vid., on Psalm 4:1), a meditation, by David, when the Ziphites came and said to Saul: Is not David hidden among us? Abiathar, the son of Ahimelech, had escaped to David, who with six hundred men was then in the fortified town of Kela (Keilah), but received through Abiathar the divine answer, that the inhabitants would give him up if Saul should lay siege to the town. Thereupon we find him in the wilderness of Zph; the Ziphites betray him and pledge themselves to capture him, and thereby he is in the greatest straits, out of which he was only rescued by an invasion of the Philistines, which compelled Saul to retreat (1-Samuel 23:19.). The same history which the earlier narrator of the Books of Samuel relates here, we meet with once more in 1 Sam. 26, related with fuller colouring. The form of the inscription of the Psalm is word for word the same as both in 1-Samuel 23:19 and in 1-Samuel 26:1; the annals are in all three passages the ultimate source of the inscription.