Verse-by-Verse Bible Commentary
Psalms 7:9

Clarke's Commentary

Verse Psalms 7:9. The wickedness of the wicked — The iniquity of Saul's conduct.

But establish the just — Show the people my uprightness.

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

“Jehovah ministereth judgment to the peoples. Judge me, O Jehovah, according to my righteousness, and to mine integrity that is in me. Oh let the wickedness of the wicked come to an end, but establish thou the righteous: For the righteous God trieth the minds and hearts.”

In these two verses we have the universal hope and longing of the redeemed of all ages. The blessing of God upon the righteous and the cessation of wickedness are the ideals to be realized ultimately in that “new heaven and new earth, wherein dwelleth righteousness.” It does not seem to this author a reasonable expectation for our troubled and rebellious earth to attain such a status during the current dispensation.

Barnes' Notes on the Whole Bible

Oh let the wickedness of the wicked come to and end - Of all the wicked; wickedness not in this particular case only, but wickedness of all forms, and in all lands. The prayer here is a natural one; when a man becomes impressed with a sense of the evil of sin in one form, he wishes that the world may be delivered from it in all forms and altogether.

But establish the just - The righteous. This stands in contrast with his desire in regard to the wicked. He prays that the righteous may be confirmed in their integrity, and that their plans may succeed. This prayer is as universal as the former, and is, in fact, a prayer that the world may come under the dominion of the principles of truth and holiness.

For the righteous God trieth the hearts and reins - That is, the hearts and reins of all people. He understands the character of all people; he is intimately acquainted with all their thoughts, and purposes, and feelings. To search or try “the heart and the reins” is an expression frequently used in the Bible to denote that God is intimately acquainted with all the thoughts and feelings of people; that is, that he thoroughly understands the character of all people. The word “heart” in the Scriptures is often used to denote the seat of the “thoughts;” and the word “reins” seems to be used to denote the most secret feelings, purposes, and devices of the soul - as if lodged deep in our nature, or covered in the most hidden and concealed portions of the man. The word “reins,” with us, denotes the kidneys. In the Scriptures the word seems to be used, in a general sense, to denote the inward parts, as the seat of the affections and passions.

The Hebrew word כליה kilyâh, means the same as the word “reins” with us - the kidneys, Exodus 29:13, Exodus 29:22; Job 16:13; Isaiah 34:6; Deuteronomy 32:14. From some cause, the Hebrews seem to have regarded the “reins” as the seat of the affections and passions, though perhaps only in the sense that they thus spoke of the “inward” parts, and meant to denote the deepest purposes of the soul - as if utterly concealed from the eye. These deep thoughts and feelings, so unknown to other people, are all known intimately to God, and thus the character of every man is clearly understood by him, and he can judge every man aright. The phrase used here - of trying the hearts and reins - is one that is often employed to describe the Omniscience of God. Compare Jeremiah 11:20; Jeremiah 17:10; Jeremiah 20:12; Psalms 26:2; Psalms 139:13; Revelation 2:23. The particular idea here is, that as God searches the hearts of all people, and understands the secret purposes of the soul, he is able to judge aright, and to determine correctly in regard to their character, or to administer his government on the principles of exact justice. Such is the ground of the prayer in this case, that God, who knew the character of all people, would confirm those who are truly righteous, and would bring the wickedness of the ungodly to an end.

Calvin's Commentary on the Bible

9Let the malice of the wicked come to an endow I beseech thee. David, in the first place, prays that God would restrain the malice of his enemies, and bring it to an end; from which it follows, that his affliction had been of long duration. Others suppose that this is rather a dreadful imprecation, and they explain the Hebrew word גמר, gamar, somewhat differently. Instead of rendering it to cease, and to come to an end, as I have done, they understand it to make to cease, which is equivalent to destroy orto consume. ⁽¹⁰⁹⁾ Thus, according to them, David wishes that God would cause the mischief which the wicked devise to fall upon their own heads: Let the wickedness of the wicked consume them But, in my opinion, the former interpretation is the more simple, namely, that David beseeches God to bring his troubles to a termination. Accordingly there follows immediately after the corresponding prayer Direct thou the righteous, or establish him; for it is of little importance which of these two readings we adopt. The meaning is, that God would re-establish and uphold the righteous, who are wrongfully oppressed, and thus make it evident that they are continued in their estate by the power of God, notwithstanding the persecution to which they are subjected.—For God searcheth the hearts The Hebrew copulative is here very properly translated by the causal particle for, since David, without doubt, adds this clause as an argument to enforce his prayer. He now declares, for the third time, that, trusting to the testimony of a good conscience, he comes before God with confidence; but here he expresses something more than he had done before, namely, that he not only showed his innocence, by his external conduct, but had also cultivated purity in the secret affection of his heart. He seems to set this confidence in opposition to the insolence and boasting of his enemies, by whom, it is probable, such calumnies had been circulated among the people concerning him, as constrained him in his deep affliction to present his heart and reins to be tried by God. Perhaps, also, he speaks in this manner, in order to divest them of all those plausible but false and deceitful pretenses, which they made use of for the purpose of deceiving men, and if they succeeded in doing this they were satisfied. ⁽¹¹⁰⁾ He shows that, although they might triumph before the world, and receive the applause of the multitude, they, nevertheless, gained nothing, inasmuch as they would, by and by, have to make their appearance before the judgment-seat of God, where the question would not be, What were their titles? or, What was the splendour of their actions? but how it stood as to the purity of their hearts.

(109) “Les autres estiment plustost que ce soit une vehemente imprecation, et exposent ce mot Hebrieu un peu autrement. Car en lieu que nous le traduisons Cesser et Prendre fin, ils le prenent pour Faire cesser, qui est Destruire et Consumer.”—Fr.

(110) “Il se peut faire aussi qu’il parle ainsi pour oster toutes ces belles apparances bien fardees dont ils se servoyent pour abuser les hommes et ce leur estoit assez.”—Fr.

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

3. Appeal for vindication 7:6-9

Dr. Constable's Expository Notes

One of God’s functions as Judge is to vindicate the righteous and condemn the guilty. David called on Him to do so in his case. To vindicate means to show a righteous person to be righteous when others have accused him or her of being wicked. It is fitting for God to establish the righteous and to destroy the wicked because He is righteous Himself.

Gill's Exposition of the Whole Bible

Oh, let the wickedness of the wicked come to an end,.... Which will not be till the measure of it is fully up, and that will not be till the wicked are no more; for, as long as they are in the world they will be committing wickedness, and like the troubled sea continually cast up the mire and dirt of sin; and they will remain to the end of the world, till the new Jerusalem church state shall take place, when all the Lord's people will be righteous, and there will not be a Canaanite in the house of the Lord of hosts, nor a pricking brier or grieving thorn in all the land; for, in the new earth will no sinner be, but righteous persons only; and for this state the psalmist may be thought to pray; however by this petition and the following he expresses his hatred of sin and love of righteousness: some choose to render the words c, "let wickedness now consume the wicked"; as in the issue it will, unless the grace of God takes place; some sins consume the bodies, others the estates of wicked men, and some both; and all are the means of destroying both body and soul in hell, if grace prevent not; this may be considered as a declaration of what will be, being a prophetic petition d;

but establish the just; or righteous one; meaning himself, and every other who is made righteous, not by his own righteousness, but by the righteousness of Christ imputed to him; and who needs not to have his righteousness established, which is in itself stable, firm, and sure, and cannot be more so; it is an everlasting one, and cannot be abolished, but abides for ever, and will answer for him in a time to come; but his faith to be established more and more in its exercise on this righteousness: nor do the persons of the just need establishing, or can they be more stable than they are, as considered in Christ, as they are the objects of God's everlasting love, secured in the covenant of grace, and built on Christ the foundation; but the graces of faith, hope, and love, need daily establishing on their proper object, they being weak, fickle, and inconstant in their acts; and the saints need more and more establishing in the doctrines of the Gospel, and in their adherence to the cause of God and Christ and true religion; and it is God's work to establish them, to whom the psalmist applies; see 1 Peter 5:10;

for the righteous God trieth the hearts and reins; he is righteous himself in his nature, and in all his works, and he knows who are righteous and who are wicked; he knows the hearts, thoughts, affections, and inward principles of all men, and the springs of all their actions; he looks not at outward appearances, but at the heart; and as he can distinguish between the one and the other, he is capable of punishing the wicked and of confirming the righteous, consistent with the truth of his perfections.

c יגמור נא רע רשעים "consumat nunc vel quaeso malum impios", Muscuius, Vatablus, so Jarchi, Kimchi, Ben Melech. d "Consumat nunc malum impios", Pagninus, Montanus, Hammond so Obadiah Gaon.

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.