Verse-by-Verse Bible Commentary
Psalms 7:4

Clarke's Commentary

Verse Psalms 7:4. Yea, I have delivered him — When, in the course of thy providence, thou didst put his life in my hand in the cave, I contented myself with cutting off his skirt, merely to show him the danger he had been in, and the spirit of the man whom he accused of designs against his life; and yet even for this my heart smote me, because it appeared to be an indignity offered to him who was the Lord's anointed. This fact, and my venturing my life frequently for his good and the safety of the state, sufficiently show the falsity of such accusations, and the innocence of my life.

Bridgeway Bible Commentary

Psalms 7:0 Against Cush, a Benjaminite

During the reign of Saul, David won much fame for himself. Saul became jealous and attempted to murder David. When David escaped, Saul pursued him cruelly, being urged on by a group of zealous courtiers (probably from Saul’s tribe of Benjamin), who accused David of plotting to overthrow the king (1 Samuel 18:22-26; 1 Samuel 22:7; 1 Samuel 24:9; 1 Samuel 26:19; cf. 2 Samuel 16:5; 2 Samuel 20:1).

The time was one of considerable suffering and temptation for David, but he remained guiltless throughout. He refused to do anything against Saul, whom he still acknowledged as God’s anointed king. All he wanted was to save his own life (1 Samuel 20:1; 1 Samuel 24:11; 1 Samuel 26:9). Cush, the Benjaminite against whom David wrote this psalm, was probably one of those who falsely accused David and urged Saul to destroy him.

Unjustly pursued by fierce enemies, David turns to God for protection (1-2). In a strongly worded statement he boldly declares his innocence (3-5). He appeals to the judge of heaven and earth also to declare his innocence, and in addition to condemn his enemies (6-9). David’s confidence is that God always acts justly (10-11). Therefore, those who are evil should turn from their sin, otherwise they will be overtaken by God’s judgment (12-13).
Since evil deeds sooner or later bring about the downfall of those who practise them, David need have no fear of his enemies. His confidence in God’s overruling justice strengthens him in his present distress (14-17).

Curses on the wicked

The psalmists frequently request God to destroy the wicked without mercy (e.g. Psalms 7:6; Psalms 35:8; Psalms 139:19). This appears at first to be a display of hate and revenge that should have no place in the hearts of God’s people. Before considering this matter, we should, in fairness to the psalmists, note that the curses and punishments they spoke of were in keeping with the legal penalties and methods of warfare of their day. The Christian today may rightly hesitate to use such language (cf. Psalms 58:6; Psalms 109:6-15; Psalms 137:9).

However, the reason the psalmists called for divine punishment was not necessarily that they wanted personal revenge. This is seen in Psalms 7:3-6, where the psalmist, before praying down divine judgment, emphasizes that he has no desire to return evil for evil personally. The psalmists’ overwhelming desire was to see God’s standards of righteousness established. In fact, it often seems that, in regard to righteousness, they knew God better than we do. For this reason sin appeared worse to them than it does to us. They saw sin as God sees it and hated evil as God hates it (Psalms 139:21-22). They knew that wicked people had to be punished according to their wickedness (Psalms 109:16-19).

Cursing in ancient times was not a burst of bad language arising out of a fit of temper or hatred. It was an announcement that people believed could release powerful forces against the evildoer. The psalmists feel something of the divine anger against sin as they call on God to punish the evildoers with the sorrows that they intended to bring upon the innocent (Psalms 109:17; cf. Romans 12:9,Romans 12:19; Ephesians 4:26).

It should also be remembered that the ancient Israelites lived in the era before Jesus Christ came and revealed God’s purposes more fully. They did not have the fuller understanding that Christians have of a future judgment bringing rewards and punishments. For them righteousness was to be rewarded and wickedness punished in this life; and one could not occur without the other. If God was going to establish righteousness on the earth, this would mean punishing the wicked. If he was to deliver his people, this would mean overthrowing their foes.

The psalmists may not have had as clear an understanding as Christians have of the vastness of God’s grace, because the world-changing events of Christ’s life, death and resurrection had not yet taken place. But they were realistic enough to see that most people would not repent. The principle behind their attacks on their enemies was this: ‘God is a righteous judge . . . If people do not change their ways, God will sharpen his sword’ (Psalms 7:11-12; cf. 2 Thessalonians 1:6; 2 Thessalonians 1:6).

Coffman's Commentaries on the Bible

“O Jehovah my God, if I have done this; If there be iniquity in my hands; If I have rewarded evil unto him that was at peace with me (Yea, I have delivered him that without cause was mine adversary); Let the enemy pursue my soul and overtake it; Yea, let him tread my life down to the earth, And lay my glory in the dust. (Selah)”

Notice the triple “if” in Psalms 7:3-5. This format was typical of what was called The Oath of Clearance which is mentioned in 1 Kings 8:31-32. When one was accused, he could go to the temple and there take a solemn oath after the pattern noted here, asking that God would receive his affirmation as righteous and true, including also a curse upon his own head in case his oath was false. This oath was supposed to be taken in the Temple and administered by the priests; but it was sometimes taken elsewhere. Job is supposed to have had this Oath of Clearance in mind in the words of Job 31:5-40.Ibid.

The fact of David’s having been viciously slandered by people like Doeg and perhaps also by Cush the Benjamite, has led some to refer to this Psalm as the Song of the Slandered Saint. But as someone once said, “If God Himself was slandered in the Garden of Eden, we mortals living upon this sinful and rebellious earth should not expect to escape it.”

The New English Bible’s rendition of the second line in Psalms 7:4 is severely condemned by Derek Kidner who affirmed that, “Their translation not only contradicts the Old Testament’s demand of generosity to a personal enemy, but also David’s known convictions.”Derek Kidner, Psalms 7 (London: InterVarsity Press, 1973), p. 64.

Yea, I have delivered him that without cause was mine adversary. George DeHoff cited two clear examples of David’s doing that very thing on behalf of King Saul in 1 Samuel 24:1-22; and in 1 Samuel 26:1-25.George DeHoff, op. cit., p. 94.

In the following six verses (Psalms 7:5-11), believed by some to have once been a separate Psalm, “The Psalm moves from the intensely personal plea of a man who is betrayed and hounded, to the conviction that God is judge of all the earth,”Derek Kidner, op. cit., p. 63. and in effect calls for such a judgment in which Israel will be declared innocent.

It was perhaps passages such as this one that led ancient Israel to the habit of frequently calling upon God to usher in the judgment day. Of course, they had some very erroneous ideas about that day, as indicated by the prophet Amos (Amos 5:18-20). For some, the Judgment Day was envisioned as a day when Almighty God would appear, kill all the Gentiles and turn the whole world over to God’s Chosen People!

Barnes' Notes on the Whole Bible

If I have rewarded evil unto him that was at peace with me - If I have done evil; or if I have requited him that was friendly by some unjust and evil conduct. If I have come upon him wantonly and unprovoked, and have done him wrong. This seems to have been the substance of the accusation; and, as remarked above, it is most probable that the accuser (Cush) referred to himself.

Yea, I have delivered him that without cause is mine enemy - So far is this from being true, that the very reverse is true. So far from taking advantage of another that was at peace with me, and depriving him of his just rights by fraud or force, it is a fact that I have rescued from impending danger the man that was at war with me, and that was an avowed enemy. It would seem probable that in this he refers to this very Cush, and means to say that there had been some occasion in which he, who was long hostile to him, was wholly in his power, and when he had not only declined to take advantage of him, but had actually interposed to rescue him from danger. An instance of this kind actually occurred in the life of David, in his treatment of Saul 1 Samuel 24:10-11; and it is “possible” that David referred to that case, and meant to say that that was an indication of his character, and of his manner of treating others. Those who suppose that the whole psalm refers to Saul (see the introduction, Section 2), of course regard this as the specific case referred to. There may have been other instances of the same kind in the life of David, and there is no improbability in supposing that on some occasion he had treated this very man, “Cush,” in this way, and that he refers here to that fact.

Calvin's Commentary on the Bible

In the second clause of the fourth verse, he proceeds farther, and states, that he had been a friend, not only to the good, but also to the bad, and had not only restrained himself from all revenge, but had even succoured his enemies, by whom he had been deeply and cruelly injured. It would certainly not be very illustrious virtue to love the good and peaceable, unless there were joined to this self-government and gentleness in patiently bearing with the bad. But when a man not only keeps himself from revenging the injuries which he has received, but endeavours to overcome evil by doing good, he manifests one of the graces of a renewed and sanctified nature, and in this way proves himself to be one of the children of God; for such meekness proceeds only from the Spirit of adoption. With respect to the words: as the Hebrew word חלץ chalats, which I have translated to delivers signifies to divide and to separate, some, to prevent the necessity of supplying any word to make out the sense, ⁽¹⁰³⁾ thus explain the passage, If I have withdrawn myself from my persecutors, in order not to succour them. The other interpretation, however, according to which the verb is rendered to deliver or rescue from danger, is more generally received; because the phrase, to separate orset aside, is applied to those things which we wish to place in safety. And thus the negative word not must be supplied, an omission which we will find not unfrequently occurring in The Psalms.

(103) In the clause, “And have NOT delivered him that persecuted me without cause,” the word not is a supplement, there being nothing for it in the Hebrew text.

Smith's Bible Commentary

Psalms 7:1-17

The seventh psalm is Shiggaion. Which means the loud crying of David which he sang unto the Lord concerning the words of Cush, the Benjamite.

O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me ( Psalms 7:1 ):

Now David had his share of enemies, poor fellow. Always crying out against the oppressors, against the enemies.

Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver. O LORD my God, [if I have done this; if I am guilty of his accusations,] if there be any iniquity in my hands; If I have rewarded evil to him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:) ( Psalms 7:2-4 )

Now, evidently this is the accusation, that David had rewarded evil for a guy that was at peace with him. David said, "That isn't true. I actually delivered him, who without cause has become mine enemy."

Let the enemy ( Psalms 7:5 ),

If it's true, if the accusations are true, then,

Let the enemy persecute my soul ( Psalms 7:5 ),

Remember in Job, Job said much the same thing, "If I have done these things, if I have committed adultery or sin with my eyes, then let my wife be unfaithful. I deserve it." But Job was protesting his innocence, "I haven't." And David is much the same as did Job, "If I am guilty, then let this thing happen, let the enemy persecute my soul,"

and take it; yea, let him tread down my life upon the earth, and lay mine honor in the dust. Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. So shall the congregation of the people encircle thee about: for their sakes therefore return on high. The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me ( Psalms 7:5-8 ).

Now, that is far from what David prayed in the fifty-first psalm. Here it is on this particular issue, and he felt that he was righteous in this particular issue. "I am not guilty here, so Lord, judge me here concerning my righteousness." But where he was guilty and knew he was guilty, in the fifty-first psalm, "Have mercy upon me, O God, according to the multitude of Thy tender mercies. Blot out my transgressions." He wasn't crying for justice there; he was crying for mercy. I have never cried for justice.

"Judge me, O Lord, according to my righteousness, according to mine integrity that is in me." Now, David knew that he was innocent of the charges that Cush had been making and so, "God, You know and You judge."

Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and the reins ( Psalms 7:9 ).

And God is gonna try the hearts; our motives will one day be judged. Actually, our works are all to be judged by fire to see what sort they are, and those that remain after the test of fire we will be rewarded for. But much of man's work will be destroyed. God judges the heart. God knows the motive, something that we are not even always aware of.

My defense is of God, which saves the upright in heart. God judges the righteous, and God is angry with the wicked every day. If he turn not, he will whet his sword [or sharpen his sword]; he has bent his bow, and made it ready. He has prepared for him the instruments of death ( Psalms 7:10-13 );

That's sort of a heavy scripture. God has already for the wicked the way by which he is going to die. "He's bent his bow, he has sharpened his sword, he already has planned the method of the destruction of the wicked."

Behold, he travaileth with iniquity and conceives mischief, he brought forth falsehood. He made a pit, he dug it and is fallen into the ditch which he made. His mischief shall return upon his own head, and violent dealing shall come down upon his own pate. I will praise the LORD according to his righteousness: and will sing praise to the name of the LORD most high ( Psalms 7:14-17 ).

So, again, ending on a high note, as he tells of the judgment of God against his enemy. "I will praise the Lord according to His righteousness, sing praise to the name of the Lord most high." "

Dr. Constable's Expository Notes

Psalms 7

In the title, "shiggaion" probably means a poem with intense feeling. [Note: A. F. Kirkpatrick, Psalms, p. xx; Ross, p. 796.] Cush, the Benjamite, received no other mention elsewhere in the Bible. The Benjamites were, of course, King Saul’s relatives who were hostile to David before and after David became king.

David prayed for deliverance from his enemies on the ground that he was innocent, and he asked God to vindicate him by judging them. Elements of an individual lament (Psalms 7:1-2), an oath (Psalms 7:3-5), a psalm of Yahweh’s kingship (Psalms 7:6-12), and a thanksgiving hymn (Psalms 7:17) make designating this psalm’s genre very difficult.

Dr. Constable's Expository Notes

David couched his claim to be innocent of the offenses for which his enemies were pursuing him in terms of an oath ("If . . . if . . . then . . ."). This was a strong way to declare his freedom from guilt. Evidently his enemies had charged him with injustice, paying a friend back evil for good, and robbery.

Dr. Constable's Expository Notes

2. Protestation of innocence 7:3-5

Gill's Exposition of the Whole Bible

If I have rewarded evil unto him that was at peace with me,.... That is, when Saul was at peace with him; when he lived at his court, and ate at his table his meaning is, that he did not conspire against him, nor form schemes to deprive him of his crown nor of his life: or, as it may be rendered, "if I have rewarded to him that rewarded me evil" u; that is, as Jarchi explains it, if I rewarded him as he rewarded me, evil for evil. This David did not; and it is eminently true of Christ his antitype, 1 Peter 2:23; and in it he ought to be imitated by every believer, Romans 12:17;

yea, I have delivered him that without cause is mine enemy; meaning Saul, who persecuted David without any just reason, and whom David delivered without any obligation to do it; not for any benefit and kindness he had received from him; for the phrase "without cause" may be read in connection either with the word "delivered" w; for the deliverance was wrought without any cause or merit on Saul's part, or profit to David; or with the word "enemy", for Saul was David's enemy without any just cause on David's part: and the deliverance referred to was when he cut off Saul's skirt, in the cave at Engedi, and spared his life; and when he took away his spear from him, as he was sleeping in the trench, and did not destroy him, nor suffer those that would to do it, 1 Samuel 24:4. The words may be rendered, "only I stripped him" x. The sense is, that he cut off the skirt of his coat, and took away his spear, and so in part stripped him both of his clothes and armour, at two different times; not to do him any hurt, but to let him know, as Jarchi observes, that he was delivered into his hands, and he could have slain him, but did not. The same Jewish writer interprets the word used "of stripping of garments"; and Aben Ezra observes, from R. Moses, that the "vau", rendered "yea", signifies "only", as in Genesis 42:10.

u "Si malum malo rependi", Castalio. w ריקם "absque emolumento ullo ad me inde redeunte", Gussetius. x Verbum חלץ "proprie extrahere, &c. significat, et de vestibus quae alieui exuuntur et eripiuntur proprie dicitur", De Dieu.

Henry's Complete Commentary on the Bible

Shiggaion of David, which he sang unto the Lord, concerning the words of Cush the Benjamite.

      1 O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:   2 Lest he tear my soul like a lion, rending it in pieces, while there is none to deliver.   3 O LORD my God, if I have done this; if there be iniquity in my hands;   4 If I have rewarded evil unto him that was at peace with me; (yea, I have delivered him that without cause is mine enemy:)   5 Let the enemy persecute my soul, and take it; yea, let him tread down my life upon the earth, and lay mine honour in the dust. Selah.   6 Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.   7 So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.   8 The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to mine integrity that is in me.   9 Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins.

      Shiggaion is a song or psalm (the word is used so only here and Habakkuk 3:1) --a wandering song (so some), the matter and composition of the several parts being different, but artificially put together--a charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1 Samuel 26:19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In Psalms 7:1-9,

      I. He puts himself under God's protection and flies to him for succour and shelter (Psalms 7:1; Psalms 7:1): "Lord, save me, and deliver me from the power and malice of all those that persecute me, that they may not have their will against me." He pleads, 1. His relation to God. "Thou art my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Genesis 15:1), my God, and therefore I am one of thy servants, who may expect to be protected." 2. His confidence in God: "Lord, save me, for I depend upon thee: In thee do I put my trust, and not in any arm of flesh." Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: "Lord, save me, or I am gone; he will tear my soul like a lion tearing his prey," with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (2 Timothy 4:17), as David here compares Saul. 4. The failure of all other helpers: "Lord, be thou pleased to deliver me, for otherwise there is none to deliver," Psalms 7:2; Psalms 7:2. It is the glory of God to help the helpless.

      II. He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, Psalms 7:3-5; Psalms 7:3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us--

and not only they cannot prove their calumnies (Acts 24:13), but our hearts can disprove them, to our own satisfaction. 2. God is the patron of wronged innocency. David had no court on earth to appeal to. His prince, who should have righted him, was his sworn enemy. But he had the court of heaven to fly to, and a righteous Judge there, whom he could call his God. And here see, (1.) What the indictment is which he pleads not guilty to. He was charged with a traitorous design against Saul's crown and life, that he compassed and imagined to depose and murder him, and, in order to that, levied war against him. This he utterly denies. He never did this; there was no iniquity of this kind in his hand (Psalms 7:3; Psalms 7:3); he abhorred the thought of it. He never rewarded evil to Saul when he was at peace with him, nor to any other, Psalms 7:4; Psalms 7:4. Nay, as some think it should be rendered, he never rendered evil for evil, never did those mischief that had injured him. (2.) What evidence he produces of his innocency. It is hard to prove a negative, and yet this was a negative which David could produce very good proof of: I have delivered him that without cause is my enemy,Psalms 7:4; Psalms 7:4. By this it appeared, beyond contradiction, that David had no design against Saul's life--that, once and again, Providence so ordered it that Saul lay at his mercy, and there were those about him that would soon have dispatched him, but David generously and conscientiously prevented it, when he cut off his skirt (1 Samuel 24:4) and afterwards when he took away his spear (1 Samuel 26:12), to attest for him what he could have done. Saul himself owned both these to be undeniable proofs of David's integrity and good affection to him. If we render good for evil, and deny ourselves the gratifications of our passion, our so doing may turn to us for a testimony, more than we think of, another day. (3.) What doom he would submit to if he were guilty (Psalms 7:5; Psalms 7:5): Let the enemy persecute my soul to the death, and my good name when I am gone: let him lay my honour in the dust. This intimates, [1.] That, if he had been indeed injurious to others, he had reason to expect that they would repay him in the same coin. He that has his hand against every man must reckon upon it that every man's hand will be against him. [2.] That, in that case, he could not with any confidence go to God and beg of him to deliver him or plead his cause. It is a presumptuous dangerous thing for any that are guilty, and suffer justly, to appeal to God, as if they were innocent and suffered wrongfully; such must humble themselves and accept the punishment of their iniquity, and not expect that the righteous God will patronise their unrighteousness. [3.] That he was abundantly satisfied in himself concerning his innocency. It is natural to us to wish well to ourselves; and therefore a curse to ourselves, if we swear falsely, has been thought as awful a form of swearing as any. With such an oath, or imprecation, David here ratifies the protestation of his innocency, which yet will not justify us in doing the like for every light and trivial cause; for the occasion here was important.

      III. Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God.

      1. He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: "Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, Psalms 7:6; Psalms 7:6. In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages (the word is plural) of my enemies." Those need not fear men's wrath against them who have God's wrath for them. Who knows the power of his anger?

      2. He prays that God would plead his cause.

      (1.) He prays, Awake for me to judgment (that is, let my cause have a hearing), to the judgment which thou hast commanded; this speaks, [1.] The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, which is such as none can countermand; for it certainly carries execution along with it. [2.] The divine purpose and promise: "It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment." He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Psalms 78:65) and will make it to appear that the delays were no neglects.

      (2.) He prays (Psalms 7:7; Psalms 7:7), "Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause." Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men.

      (3.) He prays again (Psalms 7:8; Psalms 7:8), "Judge me, judge for me, give sentence on my side." To enforce this suit, [1.] He pleads that his cause was now brought into the proper court: The Lord shall judge the people,Psalms 7:8; Psalms 7:8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment. [2.] He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment. [3.] He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: "So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house." First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land. Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was in the days of Saul,1 Chronicles 13:3.

      3. He prays, in general, for the conversion of sinners and the establishment of saints (Psalms 7:9; Psalms 7:9): "O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end! but establish the just." Here are two things which everyone of us must desire and may hope for:-- (1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for. (2.) The perpetuity of righteousness: But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing.

      As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing Psalms 7:1-9, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.