Musar su Salmi 7:5

But he who does kindness will receive kindness, and the more he does, the more he will receive. David would exult in possessing this good trait, striving to do kindness even to those who hated him, as written "but when they were sick, my clothing was sackcloth; I afflicted my soul with fastings" (Tehilim 35:13), and "if I have repaid the one who did evil to me" (Tehilim 7:5).

Behold the story of Gedalia ben Achikam where it is clear to our eyes that due to his great Chasidut to not judge Yishmael ben Netanya negatively, nor to accept an evil report, he said to Yochanan ben Kareach "you are speaking falsely of Yishmael" (Yirmiyahu 40:16). What resulted from this? He was murdered, the Jews went into exile, and their last ember was extinguished. Scripture attributes the murder of these people as if Gedalyah himself murdered them, as our sages of blessed memory, said (Nida 61a) on the verse: "all the bodies of the men whom he had killed through Gedaliah" (Yirmiyahu 41:9).

I have found a similar interpretation by the Rekanati who writes as follows: "The plain meaning of the prayer in 21,8: 'do not burden the people of Israel with the guilt of shedding innocent blood' is undoubtedly the spilling of blood of the innocent. We must ask, however, why there is a need to pray to G–d not to burden us with a guilt we have not been guilty of? Who could imagine that G–d would punish without due process of law? Was this not precisely the response of Avimelech to G–d when he knew that he had not actually raped Sarah (Genesis 20,5)? He claimed that Sarah had misled him! King David in Psalms 7,5 said: "If I have dealt evil to my ally, etc." He defended himself against G–d not considering him worthy of intervention because of a sin he might have committed quite by accident. A similar passage is found in the Book of Jonah when the sailors about to go down with their ship reluctantly agreed to save themselves by throwing Jonah overboard (Jonah 1,14).