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11. But the king will rejoice in God. The deliverance which David received had not been extended to him as a private person, but the welfare of the whole Church was concerned in it, as that of the body in the safety of the head, and there is therefore a propriety in his representing all the people of God as rejoicing with him. Nor can we fail to admire his holy magnanimity in not scrupling to call himself king, overwhelming as the dangers were by which he was surrounded, because he laid claim to that honor by faith, though yet denied him in actual possession. In saying that he would rejoice in God, he refers to the gratitude which he would feel; at the same time, in extolling the divine goodness shown to him, he views it as it affected the common body of the faithful. ⁴³⁸⁴³⁸     “Sed extollit Dei gratiam, quia ad piorum omnium conservationem pertineat.” — Lat. “Mais il exalte et magnifie la grace de Dieu envers in d’autant qu’elle s’etendoit a la conservation de tous les fideles.” — Fr. As was already remarked, the safety of God’s chosen people, at that time, was inseparably connected with the reign of David and its prosperity — a figure by which it was the divine intention to teach us, that our happiness and glory depend entirely upon Christ. By those who swear in the name of the Lord, he means in general all his genuine servants. The act of solemnly calling upon God to witness and judge what we say, is one part of divine worship: hence an oath, by the figure of speech called synecdoche, is made to signify the profession of religion in general. We are not to imagine from this that God reckons all those to be his servants who make mention of his name. Many take it into their lips only to profane it by the grossest perjury; others outrage or slight it by entering into trifling and unnecessary oaths; and hypocrites are chargeable with wickedly abusing it. But those whom David refers to are such as swear by the Lord, considerately and with reverence, and whose hearts respond to what they declare. This appears more clearly from the contrast which follows in the verse, where he opposes those who swear by the name of God to those who speak lies, understanding by that term, not only treacherous and deceitful men, but men who profane the name of God by falsehoods of a sacrilegious kind.