In this verse he shows that it was not so much his own welfare as the welfare of the whole Church which was the object of his concern, and that he neither lived nor reigned for himself, but for the common good of the people. He well knew that he was appointed king for no other end. In this he declares himself to be a type of the Son of God, of whom, when Zechariah (Zechariah 9:9) predicts that he would come "having salvation," there is no doubt that he promises nothing to him apart from his members, but that the effects of this salvation would diffuse themselves throughout his whole body. By this example, accordingly, he prescribes a rule to earthly kings, that, devoting themselves to the public good, they should only desire to be preserved for the sake of their people.¹ How very far otherwise it is, it is needless to say. Blinded with pride and presumption they despise the rest of the world, just as if their pomp and dignity raised them altogether above the common state of man. Nor is it to be wondered at, that mankind are so haughtily and contumeliously trampled under foot of kings, since the greatest part cast off and disdain to bear the cross of Christ.² Let us therefore remember that David is like a mirror, in which God sets before us the continual course of his grace. Only we must be careful, that the obedience of our faith may correspond to his fatherly love, that he may acknowledge us for his people and inheritance. The Scriptures often designate David by the name of a shepherd; but he himself assigns that office to God, thus confessing that he is altogether unfit for it,³ save only in as far as he is God's minister.